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    Hence may be explained the origin of what is termed remorse . Objection . The doctrine of Necessity , if true , renders man an unfit subject of reward and punishment .

    Answer . The objection is false , unless it can be shewn that , upon Necessitarian principles , reward and punishment cannot operate to the formation of virtuous affections , which , were man really constituted upon the principles of Philosophical Liberty , they certainly could not . But as the

    objection chiefly respects future punishment , it may be observed that , if this punishment is considered as corrective , the difficulty vanishes . The case of the wicked , indeed , compared with that of the righteous , may seem to reflect upon the goodness of the Universal Parent . But that there

    should be gradations of happiness seems to be the favourite law of Providence ; nor is it more incumbent upon the Necessitarian than upon any other man to vindicate this appointment

    But let it be supposed that future punishment will not be corrective . * Let the Libertarian reconcile this supposition to the Divine benevolence , and the same solution of the difficulty which will serve for him will do for

    his opponent . Objection . The doctrine of Necessity makes God the author of sin . Answer . If the moral evil which exists in the creation is conducive to good , no difficulty arises from its

    introduction : if it is not . when the introduction ; it it is not , when the advocate of Liberty shall have vindicated the Divine perfections , the Necessitarian may avail himself of his vindication .

    Objection . The doctrine of Necessity leads to moral inactivity . ? Dr . JPaley speaking of human punishments properly considers them as founded on , utility , and observes that the retribution of so much pain for so much guilt , which we expect at the hand of God ,

    does not obtain here . Query . Do we see any reason why pain should follow guilt if it could be of no advantage either to the sufferer or to others ? The experience of life has caused guilt and

    suffering to be associated in our minds ; but 4 o we not deceive ourselves if we fancy that we perceive a connexion between them which , independent of all considerations of utility , rests on the abstract principle of justice ?

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    Answer . There is nothing which human folly cannot abuse . But he would deserve the palm for folly who should refuse to exert himself for the promotion of his own happiness because

    the series of human actions is predetermined , while experience and observation concur to convince him that what a man soweth that he also reaps . Suppose a man to be afflicted with a disorder for which he believed that a

    particular medicine was a certain cure . What should we think of him if he refused to apply the remedy from a persuasion that it was predetermined whether he should or should not recover ?

    Objection . According to the doctrine of Necessity , our actions are not properly our own , and there is but one will in the universe . Answer . Our actions are in a

    sufficiently proper sense our own , as they are the result of human powers . With , respect to the latter part of the objection , that there is but one will in the universe , this in a sense is tine , and to the Christian Necessitarian a

    glorious truth it is . Believing in the infinite wisdom , power and goodness of the Great First Cause , he will see reason to consider all events , whether pleasurable or painful , and all actions , whether morally good or morally evil , as equally essential to the harmony of

    the creation , and equally conducive to the ultimate happiness of mankind . Thus , in his view , as in that of his Maker , all real evil is exterminated from the universe . Hence , if he properly reflects upon his principles , he will find in them the most powerful aids to devotion and benevolence .

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    70 Mr . Cogan on a Matiim of the Ancient Philosophers .

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    As I have not trespassed long on the time of jour readers , I will , with your permission , detain them a few moments by turning to another subject . The other day , upon reading Plutarch ' s Consolatio ad Apollonium , I was led to reflect a little upon a favourite maxim of the ancient philosophers ,

    that , in grief occasioned by afflictive bereavements , it is the part of a wise man temporis , medictnam ratione procipere . I will not bring forward quotations in evidence that such was their maxim , but will simply state to the English reader that , according to the opinion of these philosophers , it is the

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Feb. 2, 1820, page 70, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2485/page/6/