ADD to thefe Ideas the boundless Scope of Action the Soul muft have throughout the Circle of Eternity, through the immeafurable Expanfe of Space. Her unlimited Freedom in examining, confidering, and intimately knowing the numberless Beings of the created Univerfe! Tracing the Syftematical Government of the natural Laws of thofe Worlds, contemplating the Wif dom of their Creator, and adoring, at every new Scene of Knowledge, his Mercy, Goodness, and Love!

ARE not thefe Objects and Subjects, of which we can scarcely form even imperfect Ideas, with many others too tedious to mention, as well as the infinite Numbers that are altogether unknown to us, fufficient Employment, fufficient Amusement, fufficient Happiness, to contemplate, to know, and to enjoy, through the Round of Eternity, and of infinite Eternities (if fuch could be) for the most active fpirited Being of all created Beings? And hath not the human Soul, to our Knowledge, fufficient Powers for all these when fhe can be free enough to exert them, and fufficiently qualified, by being rendered meet, for doing these Things.

I SHALL not prefume to trefpafs further on my Reader's Patience, than to offer one Thought as the ftrongest Proof of the boundless Freedom above-mentioned.

Do we not find in the Soul here a moft ardent Thirst to know thefe Things; and does

does the not fometimes, in fome Men, make ftrenuous and furprizing Advances that Way: Notwithstanding the Weight that repreffes and bears down her fickened Faculties? Do we not find a Newton, so spiritualized that he feems to be intimately converfant in the original Plan, in the governing and univerfal Laws of Nature? and is it not therefore more than probable, that the full Gratification of these pure Defires will be no fmall Part of our Happiness?

IT is alfo probable that when our Bodies become glorified after Judgment; and receive such a Change as all the Force of human Nature, without divine Assistance, cannot comprehend; that then we can vifit thefe diftant Worlds, inftantaneously, even to the Bounds and utmost Limits of Space. And this will appear clearly to us, if we confider how we are by Glorification fubtilized, (as already spoken of in this Tract) and how immediately, at the Direction of the Soul, (when the wills) we place the Eye to a diftant Star or Planet, which as clear as this weak Member can,

conveys

* By Space with Limits I confider Space occupied by Body. For whatever Part of Space is occupied by Body, I think it naturally implies a Limit. Yet thefe Limits are fo expanse and inconceivable to us, that we cannot form any Sort of fixed Iḍea of them. And likewife as God is infinite, Space in general, confidered as occupied by Body and in its Void, must be immense. But as occupied by Body, without Regard to its Feid, it must be limited.

conveys this diftant Object to the Soul for her Employment and Gratification. For as the is pure Spirit, fhe must be ever in Action. Is not this fufficient Proof to us, that the Spirit who fo fuddenly darts her Effence to that Star or Planet, by Means of a weak confined languid Member, would, if free, be herfelf intimately converfant with that Star or Planet, in a fhorter Time, than fhe was thus willing and preparing her Organ to receive and convey it?

AND this Truth is fully illuftrated and evinced in feveral Scripture Accounts; particularly in the Cafe of Abraham: For we cannot fo meanly think of the Dignity of an Omnipotent God, or of his miniftring Spirits, that the Angel was for Years, Days, or Months, or any Space of Time that we can measure by Duration, journeying from the heavenly Seat to ftop the Hand of Abraham; no, it is rather to be believed and adhered to, that at the Time Abraham. raised his Arm to ftrike the Blow, that Angel was in Heaven and then received the Eternal's Command, darted inftantly through immeafurable Space, and yet ftopt the Arm before he could give the Blow. Oh! the fupreme Wisdom, Goodness, and Power of God! Are we made to be Sharers of fuch inconceivable Powers, or unfpeakable Joys! And can any Act that we are capable of entitle us to an Enjoyment! has the God by his Love and Mercy; and the Chrift by his Love, Y Suffer

Sufferings, and Merits, procured us a safe, certain, and eafy Means to obtain it! oh! the Omnipotence! Love! and Goodness!

that paffeth Knowledge." Sure all temporary created Beings but for this Love and Goodness muft fade and dye away in the Prefence of fuch glowing but admirable Ra. diancy, fuch endless Sum of Glories as pervade and fill innumerable Worlds!The Thought is fufficient to diffolve the Soul into Raptures of Praise and Wonder. Shall we not fall to the Earth proftrate and adoring! Our Bodies fwallowed up in the Immenfity of Space and countless Regions of Matter; and our Minds in the Soul-filling Contemplations of the ever-glorious Infini tude of his Perfections !

APPENDIX I.

ERROR I.

That in the GODHEAD we are not to underderstand a TRINITY of Perfons, but a And that the Father

Trine of Offices.

was made Flesh and fuffered.

THE

HE Intent of this Appendix is to give a fummary View of the yet difclofed principal Errors of the prefent Moravian Sect. And to fhew (what we have all along aimed at through this Work) that they are Antinomian Errors revived.

SINCE moft of them are of fuch Nature that they ftand refuted on the Face of themfelves, we fhall not trefpafs further on the Reader's Patience in the Refutation of any of them (except a few) than to fhew that they are expressly contrary to feveral plain Texts of Scripture; and of Courfe abfoluté ly falfe.

THE first that shall be stated here is certainly a moft confiderable Error. For there. is not a Tenet in the Chriftian Syftem, which is more immediately a Tryal and Object