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the Nature of Man, as in the Nature of God; in the Subject, as well as in the Object, of Worship. A Worship founded, as Reason and Confcience tell us it ought, on these two great Principles, the FREEDOM and the WEAKNESS of Man. The first, making our Approach to God a REASONABLE SERVICE; the latter, God's Approach to us a COVENANT OF GRACE. And this, Sir, is that glorious Gospel, which you are not ashamed to adore, as able to put to Silence the Ignorance of foolish Men.

And, in fact, the fashionable Reafoner is now gone over to the Cause of Liberty; but ftill true to his overweening Pride, is gone over-in the other Extreme. Let the Fatalift talk

what he pleases of the Mind's being a Ballance; if its Operations be mechanical, I am fure it is more like a Pendulum, which, when well leaded, is inceffantly fwinging from one fide to the other. For the vain Reafoner is now as much difpofed to deny the Weakness of the Mind,

Mind, as before to deny its Freedom. Hence it is, we fee the Chriftian Doctrine of GRACE defpifed and laughed at; and the Means inftituted by its Founder for obtaining it, as impiously as fophiftically, explained away. Yet without human Freedom Religion in general is a Farce; and but on the Truth of human Weakness, the Religion of Jefus, a Falsehood.

With regard then to Free-will, what need we more than the Declaration of Religion? The fimple-minded Man naturally supposes it; the good Man feels it; the thinking Man understands it; and nothing but vain Philofophy holds out both against Nature and Grace: Not fo openly indeed as formerly; but still as obftinately. The ableft Advocates of Neceffity now inveloping it in Systems; and infinuating it in all the artful Detours of what they call a fufficient Reafon.

None have gone farther, or with more Success, into this Contrivance than the famous Leibnitz; who with

great

great Parts and Application of Mind, had an immoderate Ambition of becoming Founder of a Sect. He first attempted to raise a Name, like the Heroes of old, by the Invafion of another's Property: But being detected and repulfed, he turned himself to Invention; and framed an Hypothefis in direct Oppofition to that Theory which he before seemed willing to have made his own. This Hypothefis, founded in a refined Fatalism, he chose to deliver by Hints only, and in piece-meal; which, at the fame time that it gave his Scheme an Air of Depth and Myftery, kept its Abfurdities from being obferved. So that it foon made its Fortune amongst the German Wits; who were not out of their way when they took the fame deep and cloudy Road with their Mafter. It was no Wonder then, that this should raise a'Jealousy in the Advocates of Religion, and make the warmer fort of them (not the best at a charitable Diftinction, tho' great

Logi

Logicians) to mistake their Friends for their Enemies.

Amongst other Follies of this kind, it brought down a Storm of Calumny on the ESSAY ON MAN; and, in its Turn, occafioned this Vindication of our inimitable Poet. A short, and an easy Task. For my Point, you know, Sir, was not to expofe the Abjurdity of Fate; but to prove the Efay free from a Doctrine, which my Adversary and I agreed to be an Abfurdity. But if any one, confiding in the Tricks of Sophiftry under the cloudy Conveyance of Metaphyfics, would difpute this Point with us; I shall give up my Share of him to my Adverfary, and leave him entirely to the Mercy of his Logic. All the Answer he must expect from me, is of that kind with the Philofopher's, who difputing with one who denied local Motion, only used his Legs, and walked out of his Company: That is to say, I shall decline his Challenge merely for the Exercise of my Freedom. And in

deed,

deed what other Anfwer does he deferve, who refuses to acquiefce in that CONSCIOUSNESS of Freedom which every plain Man has, on reflecting upon what paffes in his Mind when he thinks and acts?

It

But yet, it may be worth while to remark the Nature of this Consciousness; from which alone (as I think, Sir, I have had the Pleasure to obferve to you in our Converfation on these Subjects) Freedom of Will may be demonstrated to all but the downright Atheist. will, I fuppofe, be allowed to be an Impreffion on the Mind, made by Reflexion, as ftrong as any of thofe made by Senfation. And fure he must be as blind as even blind Fate can make him, who does not fee thus far at least. So that the only queftion is, whether it be, like them, fubject to Deception? I anfwer, No. And firft, for a natural Reason, As the Organs of Senfe are not employed to convey the Intelligence: But fecondly and principally, for a mo

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