nour'd with one, and can affure themfelves, by good Proofs, of its Truth.

ANOTHER Queftion, of the utmost Importance to be well decided, is, To know which of two Systems must have the greatest Influence upon the Reformation of Manners, the Advantage of Society, and by that means the most worthy of the Wisdom and Goodness of God. In one we believe and lay down as a Principle, without any Ambiguity, That Men are really endow'd with Liberty, capable of Choice, and by that means in a Condition of obtaining Rewards of their Equity, or worthy of being punish'd, when they make a wrong Choice, and efpecially when they perfift in it.

THOSE who maintain the contrary Syftem, fuppofe every thing that happens, whether it be an Action of Virtue or Vice, comes to pass by the Effect of that Conftruction which a firft and univerfal Caufe gave to all the Parts of the Univerfe; in which all is connected, all link'd, all the Confequence of a firft Impulse impreffed; without our having the Power either to stop, fufpend, or in any man

ner

ner regulate so much as one of thefe Confequences, which are all inevitably executed.

THE Word Contest is a difagreeable Expreffion; with the Latins it was fometimes fynonymous with that of Conference. We may with Advantage confer upon Matters of Religion; and it would be too great a Prefumption to refuse these peaceable Conferences. That which a pre-poffefs'd Perfon delivers as a Doc-: trine may be true, tho' fuperfluous, and then we must confine ourselves to remonstrate, that it does not belong to Men to impose the Belief of a Thing upon others, as neceffary to Salvation, which in reality is not fo.

THE Obfervance of Precepts that fanctify us, and tend to renew the Image of God in us, contribute without difpute, and by that very means, to the Happinefs of Mankind; but there are Doctrines too, which, tho' they do not immediately tend to this, it would be very wrong to neglect,

*For Forms of Government let Fools conteft, Whate'er is beft adminifter'd, is beft. v. 306.

neglect, because they are very true and venerable, and of great Affiftance to lead us to Obedience; and of this Sort are the Proofs and Supports that Revelation gives to our Faith and Hopes.

I HAVE here another Proof that Mr Pope was not a Leibnitzian. For whatever disposes us at the Sight of the most vicious, as well as the moft virtuous Events, to fay That is, therefore it is right: Whatever tends to perfuade us that it is ridiculous to reproach ourselves, and find fault with the Behaviour of others; every Notion, I fay, of this: Sort is evidently contrary to the Refor mation of Manners, and confequently falfe.

Or what Service would this useful Poet, this Follower of God, who fkilfully brings Men under the Government of Laws that would make Society happy, be in the Leibnitzian System? None. He would have the Appearance of teaching, and being obey'd; but his Difcourfes, the Results: of the Springs of his Machine, would appear to make Impreffions upon the Souls. of his Auditors, of which they were in no

Degree

Degree the Cause. The Minds that would accompany the Bodies of thefe Machines in a Pofture of Attention, would find themfelves filled with the fame Ideas, by the Impreffions of an innumerable Series of Causes, which would have acted at the proper Time, to execute this Appearance of Inftruction and Affent.

RE

REFLECTIONS

ON THE

FOURTH EPISTLE

O F

Mr POPE's ESSAY on MAN.

T

HE Poet begins with making the Soul of Man figh for *Happiness; he afterwards, in Expreffions no lefs pompous and figurative, represents his Inquietudes to find it; Inquietudes which are the Effect of his Ignorance.

EVERY one feels what the Expreffions of Happiness and Content mean, and no one needs to have it explain'd to him what his Defires are when he wishes for Happiness in general. But in order to become happy 'tis not fufficient to say I defire to be fo. The Creator has not put the Condition of Men fo immediately

*O Happiness our Peing's End and Aim! v. 1.