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Apart from this inherited predestination the soul is held to present itself, in Locke's classical phrase, as a tabula rasa upon which are stamped all manner of external impressions. The similarity between this modern picture of man and the earlier theological one is striking.
They were thus left free to pursue knowledge without involving themselves in theological contradictions, and were able to make Egypt once more illustrious among the nations of the earth to snatch it from the hideous fanaticism, ignorance, and barbarism into which it had been plunged.
The theological belief which Swedenborg imbibed in his early youth, tinctured his description of the heavens and hells of the spirit world, causing him to represent the soul as reaching a period in its love of evil when it cannot retrace its steps. The hells of the spirit are similar to the hells of earth, being like them the result of the ignorance and perverted loves of animal man.
It might have been added that when an interesting stranger who carried no introduction was passing through the town, Voltaire sometimes sent for him; but this experiment was not always a success, and failed most ludicrously in the case of Claude Gay, the Philadelphian Quaker, author of some theological works now forgotten, but then of note.
As the theological dogma, that the plague, like the earthquake, is an unavoidable visitation from God for the sins of men, began to be doubted, attempts were made to resist its progress by the establishment of quarantines.
The idea of ordinary men, or of the vast majority, holding their religion as anything else than a very pious opinion absolutely unconnected with their daily life, public or private, has already become almost inconceivable to us. In all the writings of the time, the theological interest is in the forefront. The economic and social groundwork only casually reveals itself.
It is, however, remarkable, that the greatest genius by far that shone out in England during this period, was deeply engaged with these fanatics, and even prostituted his pen in theological controversy, in factious disputes, and in justifying the most violent measures of the party.
In the meantime, having, in the flush of marriage completed his theological thesis and sent it off to the university from which he expected a doctor's degree, he determined to enjoy the sporting possibilities of Roscarna to the full. His shooting took him far afield, and he saw very little of Gabrielle in the daytime.
Rochester took the two royal chaplains who happened to be in waiting. One of them was Simon Patrick, whose commentaries on the Bible still form a part of theological libraries; the other was Jane, a vehement Tory, who had assisted in drawing up that decree by which the University of Oxford had solemnly adopted the worst follies of Filmer.
But he wanted to have the secret of antique proportions, and he was convinced that this secret could be communicated only by a Pagan divinity, just as certain theological mysteries, such as the use of the rosary, had been revealed to the saints by Christ or the Virgin. The Pagan gods were devils, and to hold communication with devils was mortal sin and sure damnation.
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