An EPITAPH defign'd to be inferib'd on a Ambo fæliciter renovantes`memoriam 'communi❤
Monument to the Rt. Hon. GEORGE GRAN -
VILLE Lord LANSDOWNI

omnes animi, fortunæ- (Viduam perhonorabilis Thoma Thynne atm.

Prefcience confiftent with Liberty.

Theologia et Philofophia Scholaftica referta funt Definitionibus Idearum abfratarum, quas Definitiones Theologia Philofophi cum Definitionibus Rerum ipfarum, unde Idee abstractæ Originem A ducunt, perperam confuderunt. Clark.

To Mr URBAN.

HERESY and Tythes have been Articles long debated in your Magazine, and are, perhaps, as far from being determin'd to the Satisfaction of the Reader, as when they were first ftarted.

B

D

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on the Suppofition of Non-Prescience
"than the Prefcience of human Actions.'
(ibid A). But where Man is directed in
the Means of Salvation, and hath thofe
Action, why fhould it be expected that
Means in his Power with Liberty of
God should bestow on him an irresistible,
invincible Degree of his Holy Spirit
What Plea, were it thus, cou'd he have
to a Reward for his Obedience, and
how wou'd he differ from a necessary.
"Sed, inquit Calumniator,
Agent?
"Deus non debuit hominem permittere
"ut peccaret: Sed ftulti hoc dicunt,
"non confiderantes, quia Deus Statuam
non fecit Lapideam aut Ligneam, fed
"Hominem perfectum condidit & fue
Si fciebat eum
"mentis Arbitrum-

poffe peccare, quare non revocavit
cum, qui non
"non Victorem, nec
eum a Feccato? Refpondetur, Quia
"legitime certaverit, non decet coro-
nari". St. Amb There are two
"Kinds of Retributions, two Eternities
put into our Hands by way of Co-
"venant and Compact, to have our
« Parts in one of them: And had there
" and all Men decreed to that blifstul
"been nothing but Happiness created,
"State, Heaven wou'd have been our

66

·Divine Prefciente and the Liberty of human Actions is the prefent Topick: These two are affirm'd by fome to be compatible; others affirm the contrary. They who hold the latter Opinion, fay, our Actions, if God forefees them, C« are not free or contingent, but Decreed; otherwife, his Prefcience could not be infallible. This is inconclufive, for PreScience is immanent in the Deity, who fees not from without. By Prescience all Things have always been, and will remain under his Eye: Things not yet brought forth, but in the Womb of Time, are perfectly known to Him. He fees the Effect before the Caufe hath operated, and with Him nothing is past or to come, but all Things are prefent; to pafs as He and if Things come forefees them, 'tis fufficient to prove the Infallibility of his Prefcience, without faying they cou'd not happen otherwife. We must not fay He knows future Events becaufe He hath ordain'd them, for as molt of our Actions are evil, we fhou'd make God the Author of Evil, if we fhou'd fay He had fo ordain'd them.

F

J. T. (fince P. T.) looks upon it as
a prepofterous way of Reafoning, that
we fhou'd talk of Prefcience before the
Existence of the Agent or his Choice;
(Vol. VII. p. 269 B.) but fuch Aflertion
proceeds from a Misapprehenfion of God's
Nature: It is to measure his Know-
·ledge according to the fcanty Limits
of our own, and to deny the Infinity
of the Divine Intellect, which beholds G
Confequences in their Principles, and
doth not know one Thing after ano-
ther; but comprehends all at once, in
a fimple View, or without Succeffion:
So that from all Eternity paft, He knew
as much as he doth now, and as much
as He will to all Eternity to come.

Fate, not our Crown; our Destiny, " and not our Reward".

I cannot fee any Reafon why Prefeience thou'd infer the Neceffity or De there wou'd be little Difference 'twixt termination of our Actions: If it did, Prefcience and Predeftination. Mr Calvin himself fays they are distinct, and that the former is not the Cause of the latter: And it might be well for those who are unhappily inclin'd to enter tain rigid Notions of God, to think that He hath not any Will or Power which is not efpecially fubject to his moral Texts by plain ones, and particular Perfections; alfo to expound obfcure Phrafes by the general Scope, when But to do the contrary, is an egregious Prevarication they feemingly clash: of the Scriptures.

I think Mr Ifaac Thompson on the very cautious in his Definitions, but whe right fide of the Queftion: He feems ther the Words Action, Knowledge, Cer tainty, and Impoffibility (July 1737 p.415E are per Notiora, or improv'd by th "Phyfical Ce Explication, I know not. "tainty and Phyfical Impoflibility a "neceflarily exiftent: Moral Certain

He thinks it bears hard on the Jur and Moral Impollibility are Phylica "ftice of God, that He fhould call Be"ings from Nonexistence to Mifery, and "that his Goodnels wou'd ftand firmer, C

"mutable, (ib. A) and all Moral C "tainties are Phylically Uncertaint (ib.G). Phylical Neceflity (upon wh

Phy

"Phyfical Certainty and Phyfical Im"poflibility are grounded) is not ap

himself, but to me (I fairly own) it is dark and confufed." It may not only “be fairly presum❜d of the Deity, that he

66

plicable to Activity or Action at all, "but relates meerly to Effects and Im"mutability: But Moral Neceflity properly, and only belongs to Action or Activity (ib. p. 416 A)". There is fuch an Oppofition and Contrariety in thefe Propofitions, that he must have a refin'd Head who clearly perceives the Agreement or Difagreement. The common Ufe of Language permits not the Names of abftract Ideas to be affirin'd B one by another: And how nearly related foever they feem, 'tis falfe Logick to make the Terms mutually predicable. "We know the Truth of two Sorts "of Propofitions with perfect Certainty: "The one is of thofe trifling Propoli"tions which have a Certainty: 'Tis "but a verbal Certainty, and not inler, as he hath Volition, may will to "tructive. Secondly, we know the "Truth, and fo may be certain in Propofitions which affirm fomething "of another, which is a neceffary Confequence of its precife complex Idea, "but not contain'd in it: As that the "external Angle of all Triangles is big. D ger than either of the oppolite inter "nal Angles. There are univerfal Propofitions which, tho' certainly true, "add no Light to the Understanding,

was eternally prefcient of his own ActiA " ons, tho' a perfectly free Being, but "alfo it may be allow'd, that a Man in "fome Cafes, foreknows certainly what "himfelf will do". Here we have an Analogy between the Divine and Hu man Knowledge; "for Example, he furely knows what Road he will take before he comes at it, (p. 417 G)". This I deny, but entirely agree with him in another Place, where he fays quite the contrary, viz. "Our Profpect of Nature extends but a little way: we fee but few of her Steps, and a thoufand Things unknown and unfufpected by us baffle our Defigns, and change our Refolutions (ib. E)". The Travel.

Сс

C

E

bring no Increase to our Knowledge. "One may make Demonftrations and "undoubted Propofitions in Words with. out advancing one fot in the Knowledge of Things, and a Man may find an infinite number of Propofitions, "Reasonings, and Conclufions in Books "of Metaphyficks and School Divinity, " and after all know as little as he did "when he first fet out". (Mr Lock, on trifling Propofitions) The School-men F bewilder'd themfelves and others with confus'd, fantaftical, inadequate Ideas; with needlefs Definitions, Diftin&tions, Divifions, and Subdivifions; and found themselves beft defended with fubtile Obfcurities, which they intended to pass for Myfteries of Science.

I think Mr Thompson a great Admirer of the Thomifts, and unfteady in the Senfe of his Terms. Ativity and Action are fynonymously us'd; a little after, Activity is call'd the immediate Caufe of Action, and he speaks of exerting his Activity in the Performance. In the next Line he fays, "Free-Choice is fo far from being the immediate Cause of Action, that it is Action itself, and requires an active Principle, previously to make it what it is, viz. Free-Choice".

Is may be clear, and diginct, to

go to the Right or the Left before he comes to the Guide-Poft; yet, as many Things intervene which may baffle his Delign, cannot be certain whether the Action will be to the Right or Left.The Debate is not concerning the Liberty of the Will, but the Liberty or Freedom of Action. Liberty belongs not to the Will, and 'tis as improper to ask whether the Will be free, as to ask whether A. B's Virtue be round or fquare; Liberty being as little applicable to the Will, as Form or Shape is to Virtue.

"If there is no Inconfiftency between an Agent's Prefcience of his own Actions, and the Freedom of fuch Actions, think (fays Mr Thompson, ib. p. 418 B) the Argument will equally hold against the Inconfiftency between Prefcience in one Being of the Actions of another Being, and the Freedom of that other Being". I cannot fee the Confequence here brought from Parity of Reafon. If the Prefcience and Liberty in Man are given to illuftrate the Cafe, I think they will not; firit, because Prescience in Man amounts to no more than a Ghighly probable Conjecture, as he owns,

thro' the Inconfiftency and Uncertainty of human Conduct: Secondly, becaufe the Question is whether God by his Prefcience hath determined or laid a Necellity on our Actions: So that by the State of the Cafe, Prefcience and Liberty are to be confidered in different Beings. II" If there is Pain and Unhappiness in the Univerfe, it was eternally fit, or at leaft not unfit, that fuch Modes of Exiftence fhou'd be introduc'd, (ib. A)". All the Actions of God are certainly good, and according to the Reclitude

of

of the Divine Conduct"; but that any of his Actions fhou'd be indifferent (what elfe mean the Words, or at least, not unfit) is what I have not heard before. It has indeed been difputed whether there are any indifferent hu- A man Actions; but by what Theology are indifferent Actions imputed to God? To fay that God has not Prefcience of our Actions is to deny his Omniscience: To fay," his Goodness ftands firmer on his Non-Prefcience, (P. T. Vol. 7. p. 269)" is to divet him of one Attribute to eftablish another, as if infinite Know B ledge and Goodness were inconfiftent; and as if there were a Neceflity for the Safety of Mankind, that his Knowledge fhou'd be bounded, left he thou'd But if it is Samake bad ufe on't. crilege to invade his Patrimony, it is much more fo, to fteal from his Na-C Whether it is more impious or abfurd to make him finite in one Attribute and infinite in the reft, is not fo eafily determin'd.

ture.

From a PROTESTANT Gentleman, to a
ROMAN CATHOLIC Lady.

LETTER I.

MADAM,

I

To SELINDA.

Received the Honour of your Meffage Yefterday about Three, and was at the Place, I thought facred to Love and Joy, above an Hour before the appointed you must know, Madam, Love Time; for in Expectation, goes at least an Hour in Christendom. But alas! what can exprefs four fafter than e'er a Clock or Watch in my Anguifh, when by the d-n'd vulgar Method of reckoning Time, I perceived your Ladyfhip had molt certainly failed me! I believe our Landlord thought me mad; for, I curs'd him bitterly without Reafon, his Wine with lefs, and the poor Devil the Drawer, with leaft of all!Well, but what became of me then, your Ladyfhip is pleafed to ask? Why truly I trudg'd directly home, and, by the way, form'd a moft devilish Plot against my own Perfon. Bounce I went into my had very near Chamber, lock'd the Door, took down D one of my Piftols, and made Work for the Coroner: But a cernot the Honour to be well acquainted, tain very civil Perfon, with whom I have ftept in, wrefted the Implement of Death out of my Hand, and gravely told me, Lovers fhould not play with Edge-Tools! Your Ladyfhip, no doubt, will be curious to know the Perfon to whom you was fo much obliged: To tell you the Truth, I did not know at firft, till by the Whitenefs of his Locks, and the Compofure of his Countenance, I perceived it to be Rean Account for his old mufty Proverb a flection. I was like to have called him to bout Edge-Tools; but, I thank you, when he heard the Word Account, he ask'd me if I knew what Sort of an Account I had to make up hereafter, and if I was prepared to pay the Balance? - Upon this Reproof I made what Hafte I could to the Tavern, where I am now drinking a Dreams, and the better Luck of, Madam, Brimmer to your Ladyship's pleafing Your devoted Slave, FLORIO,

As to the Divine Prefcience, amongst a multitude of Sacred Authorities, we have the following of the Royal tp Pfalmift. O Lord thou haft fearched me Thou knoweft my out and known me: down-fitting and up-rifing: Thou underfandeft my Thoughts long before. Thine Eyes did fee my Subftance yet being unperfect; and in thy Book were all my Members written. As to human Liberty, we have these Declarations: I call Hea- E ven and Earth to Record this Day a gainst you, that I have fet before you Life and Death, Bleffing and Curfing, Therefore chufe Life, that both thou and thy Seed may live: Why will ye House of Ifrael ? Say not thou, He he hath caus'd me to err: He hath left Man in the Hand of his Counsel: bath fet Fire and Water before thee: -Stretch forth thine Hand unto whether thou wilt: Before Man is Life and Death, and whether liketh him shall be given bim. To conclude, I think this other Sentence a full, clear Refolution "Deus præfcit futura, G of the Cafe. quia futura funt; non autem funt "futura, quia Deus illa præfcit". M. N.

P. S. There being fo many obvious, and appofite Texts of Scripture for Mr Thompson's fide of the Queition, it may be wonder'd why he hath not produc'd one Teftimony from that Fountain of Light and Truth.

Ps. 139. 15, and 16. Deut. 31. 28.

H Ecclus, xv.
A. J's and fome other Mathematical Pieces,
eral valuations of the Annuity pro-

To the fame. LETTER II.
Such Helen was, and who can blame the Boy
That in fo bright a Flame confum'd his Troy

WAL

O long as you are plagu'd with a Love So na ramp, you had beft agree the Poft-Office; which, if I might as

your humble Servant; or, if H-11 and your La-p fo decree, till the Commencement of his Felicity. I'm of Opinion, you could not fail of cheating the Revenue by this Stratagem, which I'm perfuaded your Ladyfhip (you'll pardon me, Madam) will not fcruple to do'; fince you did, no later than Yeiterday, condefcend to deceive a Perfon whofe whole Life has been employ'd in your Service.

A

implore the Prefence of any of the har monious Ladies, fince 'tis certain I have ufed them very ill upon your Account; in all Probability they would ferve me as they have often done the renowned La -t, of Foppith Memory, i. e. pretend Butinefs, and fend one of their Femmes de Chambre in their stead.

I have now, Madam, pleased myself in the Hopes of having tired you, by way of Revenge, for my Defeat, and fhall only tell you farther, that upon a Review of my Letter, I obferve the Motto pre fix'd to it, fits as well as a Cardinal's Cap would a Quaker, or a Toupee his Grace of Canterbury: The Reafon of which is, I happened to write my Motto before I wrote my Letter; and when I begin to write to your Ladyfhip, I know not whe ther I fhall end in the Stile (I mean the I. C mitation) of Mr Pope, or Daniel Burgess. I thall however remember for the future, that the Cap is made to fit the Man, and not the Man the Cap. I am, Madam, With the utmost Devotion, Your Ladyjh'p's Slave,

N. B. I never liv'd till I faw your L-p. I fancy by this Time you're furpriz'd I g take no Notice of your Antwer to mine of Yefterday. Why, to confefs the Truth frankly, I think you could not, Madam, have pick'd out a worfe Excufe amongst 7000 to me. What, in the Name of Youth and Gaiety! a Lady go to a Confeffional because it was a particular Saint's Day, and baulk an Affignation with a warm defiring Lover! Oh-ns, 'tis past all Credit! Well, I mut however fay, he was a moft malevolent Saint to me, for which Reafon I fhall heartily with him expung'd the Calendar, and fhould be glad to know from tome of your learned Doctors, if this fame Chap, Francis, D I think your Ladyfhip calls him, was not of the Eli Kind before his Sanctification, he bears fo ill a Difpofition to Lovers. And what do you think, Madam, this Ac cident has brought into my Head? Why, that I had almoft given up fome Parts of my R-n too cafily to your Ladyship: You was pleafed, indeed, to promise me, 1 fhould have fair Play in the Argument; but i now plainly perceive there can be no Equality in the Difpute, while what you fay is delivered from fuch charming Lips, affifted by that rifing Bofom and the coup d'Oeil; and therefore, am apt to conclude, that tho' you convinced my Sen. F fes, you did not altogether fatisfy my Reafon. But what, in the Name of Gallantry, hath R-1-n or Argument to do with onr Loves! I could love you no better was I a Mahometan; tho' then I might hope to have two or three, was it poffible, fuch as your Ladyfhip, nor any otherways, was I a Dominican Frier, tho' then I could not expect to have your Lp at all.

In the latter End of your Yesterday's Favour, you ask me, Madam, if my Mule is dead, or only afleep? And if the latter, you defire fhe may make you a Vifit in what Drefs the thinks fit. My Poetry is fo indifferent, it would be giving you no Compliment to fay you are my Mufe: But truly, Madam, bad as it is, I think it fo much better than your Yesterday's Ufage of my merits, that I cannot afford

Verfe. Befides, with what Face can

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I

Mr URBAN,

FLORIO.

Beg leave to propofe to your learned Correfpondents, a Subject to exercife their Talents, which, I apprehend, may be of as great Ufe and Importance, as any of thofe curious Inquiries they have been engaged in: Query, Whether the Chriftian Revelation inay not be fet in fuch a Light. as to prove thereby all the Points of Natural Religion? And whether this would not prove an effectual Method to convince Atheists and Sceptics of both?

Your conftant Reader,
CHRISTOPHILO.

Of FREE-THINKING.
REE-THINKER, in its genuine Mean-

Fing. to me no dihonourable

Title: But as Custom ufes Words in a good or bad Senfe, so that of Free-thinking is at prefent become a reproachtul Denomination: It is now applied to Perfons who are as great Enemies to Natural Religion, as to Revealed; and as deftitute of Reafon, as they are of Faith.

They are Enemies to the Religion of Nature, as they do not practise the Duties which the Light of Nature difcovers: And they are deftitute of Reason, as it H may with Juftice be fuppofed, when they manifeftly act in Contradiction to it. The Works of Nature demonftrate a GOD; and Reason teaches us, that He ought to be worshipped: If, therefore, Free thinkers do not perform this Worship. then are