The two estates; or both worlds mathematically considered. London, 1855, small (pp. 16).
The author has published mathematical works with his name. The present tract is intended to illustrate mathematically a point which may be guessed from the title. But the symbols do very little in the way of illustration: thus, x being the present value of the future estate (eternal happiness), and a of all that this world can give, the author impresses it on the mathematician that, x being infinitely greater than a, x + a = x, so that a need not be considered. This will not act much more powerfully on a mathematician by virtue of the symbols than if those same symbols had been dispensed with: even though, as the author adds, "It was this method of neglecting infinitely small quantities that Sir Isaac Newton was indebted to for his greatest discoveries."
There has been a moderate quantity of well-meant attempt to enforce, sometimes motive, sometimes doctrine, by arguments drawn from mathematics, the proponents being persons unskilled in that science for the most part. The ground is very dangerous: for the illustration often turns the other way with greater power, in a manner which requires only a little more knowledge to see. I have, in my life, heard from the pulpit or read, at least a dozen times, that all sin is infinitely great, proved as follows. The greater the being, the greater the sin of any offence against him: therefore the offence committed against an infinite being is infinitely great. Now the mathematician, of which the proposers of this argument are not aware, is perfectly familiar with quantities which increase together, and never cease increasing, but so that one of them remains finite when
the other becomes infinite. In fact, the argument is a perfect non sequitur.[[152]] Those who propose it have in their minds, though in a cloudy and indefinite form, the idea of the increase of guilt being proportionate to the increase of greatness in the being offended. But this it would never do to state: for by such statement not only would the argument lose all that it has of the picturesque, but the asserted premise would have no strong air of exact truth. How could any one undertake to appeal to conscience to declare that an offence against a being 4-7/10 times as great as another is exactly, no more and no less, 4-7/10 times as great an offence against the other?
The infinite character of the offence against an infinite being is laid down in Dryden's Religio Laici,[[153]] and is, no doubt, an old argument:
"For, granting we have sinned, and that th' offence
Of man is made against Omnipotence,
Some price that bears proportion must be paid,
And infinite with infinite be weighed.
See then the Deist lost; remorse for vice