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Hartley ' s Theory , which now comes under the censure bestowed by some wise and good persons on those questions which " found our faith on the doubtful turn of a few metaphysical subtleties / ' will be acknowledged to have little connexion with them ; and none which we may not , by common care , render harmless . I have seen the beneficial effects of the study of Hartley ' s system , in guiding the reason , strengthening the faith , and cherishing the piety of the wisest and
best men whom I have the privilege of knowing : I begin to understand how these effects are produced : I desire them to be produced in myself and others : therefore I intend to pursue the study , and therefore I venture to offer these brief remarks .
I believe that the doctrine of Philosophical Necessity is , after all , the part of Hartley ' s system which is most obnoxious to those who have not studied his works with attention . Any
theory which leads to the belief of this doctrine , is thought to have a mischievous tendency . I was once as much afraid of it as any one can be ; but on examination I found that I
could mot resist the evidence in favour of it : and when I further discovered its real tendency , I rejoiced , and still rejoice , in the clearing up of many doubts ,
and the removal of many difficulties , which liad before perplexed and distressed me . It is necessary for us to believe in the prescience of God ; and while I thought myself equally obliged to believe in the free-will of man , I
felt that I could not reconcile two points of belief , both important as they affected my practice . It is not in this case as it is in the question of the Origin of Evil 3 there I can make up my mind to remain in ignorance , because the subject appears to be beyond human comprehension . There is such abundant reason to believe
both in the omnipotence and infinite benevolence of God , that the difficulty attending this point cannot for a moment shake iny faith : I feel how unreasonable it is to expect to be fully informed respecting the mode in which
the Divine government is conducted , and am not troubled by any painful doubt on the subject . But with respect to the Divine prescience it h different . It seems a subject on which we ought to be informed , if we are to
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form our practice by any invariable rule : by a b . elief in the doctrine of Philosophical Necessity we are informed , and other points of belief are strengthened by it . When Hartley began his inquiries , he had no suspicion that they would lead him , step
by step , till be found himself embracing this doctrine , of which he had before a great dread , and to which it was long before he could reconcile his mind . What were the consequences of his belief in himself ? Was he not meek , humble and devout ? Was he
not truly a Christian philosopher ? He was ; and so may all be who ,- like him , derive their philosophy from the Bible , who believe nothing l > ut what the Bible sanctions , and rest in no conclusions which do not coincide with those of the gospel-Let us see what will be the belief
of one brought up in these principles of Christian philosophy . He will Ifelieve , as the Scriptures teach , in one Supreme God , of infinite power , wisdom and goodness , who is the Creator of all things , and who has therefore an
absolute property in them , and the absolute disposal of them . That as he is the author of all things , he must be the author of evil : for what purpose we know not , and cannot know , but doubtless for a wise and
benevolent purpose , as he cannot act inconsistently with his nature . That as he must alwavs act in the wisest and best manner , he must be immutable , and therefore the object of the most unshaken reliance , at all times , and under all circumstances . By the Christian revelation the philosopher is taught that God has destined his rational
creatures to a nobler existence than the present : by this revelation he gains clear ideas of the perfections and providence of God ; he sees that every event is directed by him , that not a single circumstance takes place without , not a single idea arises within his mind , which has not God for its
author . Believing this , he feels himself prompted to the exercise of the purest and most unremitting devotion - he feels the force of the exhortation * " Pray without ceasing . " lie feels that God is as intimately concerned as his own soul , in every thought , word and action . lie knows that his whole life ought to be devoted to its Author , and he is taught how to do this by
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270 Defence of Metaphysical StudieSo
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), May 2, 1824, page 270, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2524/page/14/
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