is not the Caufe, but it is the Refult, of the Certainty of the Object. As to your Argument (which is very ingeniously expreffed, as every Thing of yours is) drawn from the Deity's intimate Knowledge of the Workings of human Nature; it's Paffions and Reafonings: I anfwer, either thefe neceffarily determine the Soul, or not. If they do not, then fuch muft the Knowledge neceffarily be as the Action (the Object of that Knowledge) is; fixed and determined, if that is fixed and determined: if not fixed, it can only amount to an high Degree of Proba bility, or, at beft, moral Certainty: And it must be more or lefs to be depended upon, in Proportion as the Perfon acting by an habitual Attachment to fuch particular Methods of Action, acts more or lefs mechanically, or makes nearer Approaches to Neceffity, or an Impoffibility to turn his Thoughts into another Channel. In fhort, Knowledge must keep Pace with the Nature of the Thing. Befides, the Soul often exerts a mere arbitrary Act of her invifible Empire in chufing this rather than that, where there is an abfolute Indifference, without any Influence from any affignable Motives, Reafonings, or Paffions.

But to take this Matter a little higher A future Determination of my Will before it has determined itself, is no Deter mination, is a mere Non-Entity. G g

And of

a mere

a mere Non-Entity, or Nothing, there can be no Knowledge. Confequently, God cannot read or forefee in my Soul, what is not there at all. 2, E. D.

But he may know what he will do Himfelf, his Will being invariable; and confequently there is no Difficulty in conceiving that he might fore-know your Existence, looking through the whole Plan of his Creation, and having a comprehenfive View of all the Beings that have, or are to act their Part upon the Theatre of the World.

The fame may be faid of the Laws by which he governs the Material World, which are nothing more than the Deity's knowing that he will act uniformly and confiftently, nothing but the Knowledge of his own Determinations. Whereas you intimate, that "what is certainly paft was "certainly future; and what was certainly "future, might be certainly foreknown : Not to examine, whether there be not a Flaw, which I think there is, in the Argument; it is fufficient to fay, that my Argument is at least a Match for it; that nothing can be certain, which may, or may not be; as depending upon the undetermined Will of a free Agent.

But you may ask, Do you not then believe the Divine Prefcience? Yes, I do fincerely. Not because I think the Objec

tions against it are eafily answered; but because the Proofs for it preponderate, and fuffer me not to fufpend my Affent. Were the Trinity in Unity embarraffed with for great Difficulties, you would have much more Reason to reject the Belief of it than you have at present.

I was

But, Manum de Tabulâ―That Being who dwells in unapproachable Glory, is too bright an Object to contemplate, Oculo irretorto, with undazzled Eyes; without being blinded by the Excess of his Effulgence. going to enlarge, but have the Pleasure to find myself prevented by your Sentiments on that Head, which in a Letter, where every Thing is bright and ingenious, Thine with diftinguished Brightnefs. Your Thoughts are the fame in Substance, as mine in my former, and only differ from them, as your's always will, in Vicacity, and your fprightly Happiness of Diction. There is as much Difference between the fame Sentiment cloathed by you, "quem "Mufa quinta parte fui Nectaris imbuerunt," and expressed in my homely Manner, as there is between the Actions of an accomplished Gentleman and of a Man of the common Rank. A plain Man may do an

Action of the fame intrinfick Worth as the Gentleman; but then the Gentleman never fails to ftamp an additional Value upon what he does by a peculiar Grace, a Manner Gg 2 and

and Decorum; and doubles an Obligation by bestowing it with the Air of a Perfon that is obliged. Thus I may hit upon a Thought the fame materially as your's; but you can give a particular Charm and Beauty to it, and infufe, as it were, a Soul and Spirit into that Sentiment, which was a dull and uninformed Mafs before. Free from that obfcure Diligence which unhappily diftinguishes the Writings of fome great Scholars, a native Easiness makes Learning fit gracefully upon you without any forbidding Appearances.

I muft not pass by an occafional Remark of your's upon the Orthodox in general; who, it feems, have Strength of Reason enough to fee the Weaknefs of their Reafon in the deep Things of God: And therefore will believe what has the Stamp of Mystery upon it. Creation and Redemption-from the one we derive a temporary Being, from the other an eternal Well-being

-Both of them invironed with Myftery- -Both, notwithstanding this Reafon, to be admitted -or both, for that Reafon, to be difcarded. You mention fome, who love to magnify Difficulties, and can digeft nothing till they have made it indigeftible. I am not ignorant at whom this notable Piece of Satyr is levelled, and had I not refolved to keep in the Overflowings of my Gall, I fhould be tempted to make an impotent Reply. But I forbear

I forbear-only indulge my Impertinence in making an unmeaning Reflection, which every Body must fee is unapplicable to You.

Though Human Folly, like Matter, is much the fame at all Times; yet it admits of an infinite Variety of Modifications: It is continually fhifting the Scene, and is no fooner fubdued in one Form, than it starts up in another. And had CERVANTES, who laughed out of Countenance, by an inimitable Vein of Raillery, amours and military Romances, the reigning Folly of that Age; had he, I fay, lived now, he would have turned the Edge of his Ridicule against Metaphyfical Romances, which are at present so much in Vogue. Nothing more common now-a-days than to erect new Schemes, which are for a while the Wonder of the Unthinking. And when the frong Man, well-armed with Learning and Abilities, keepeth his new-erected Building, his intellectual Goods are in Peace-till a Stronger than he arifeth, and ftrippeth him of his Armour in which be trufted. How many fine Hypothefes have you and I feen in Morality and Metaphyficks, which after having flourished for a little Time withered away, because they had no Depth? Whereas the Scriptures have ftood the Teft of Ages: They continue, like their great Author, the fame Yesterday, To-day, and for ever; ever attacked, and ever triumphant. And when Gg 3

once