KNOWLEDGE GAINED BY REASON AND EXPERIENCE
ALONE CONCERNING THE EXISTENCE, CHARACTER,
AND DESIGNS OF THE CREATOR.
We have shown that, in regard to our Creator, his character and designs,
without a revelation, we have nothing to guide us but the intuitive
truths, and the deductions obtained by their aid from human experience.
We will now inquire as to the amount of knowledge to be secured from
these sources.
By the aid of the first intuitive truth, we arrive at the knowledge of
some great First Cause or causes, existing without beginning, who
created the universe of matter and mind; yet, as has been shown, we are
not, by this first principle, enabled to infer any thing as to the
_unity_ or _plurality_ of such cause or causes. For aught that this
intuitive truth indicates, there may have been a plurality of eternal
and self-existent minds, who acted in unity at the creation of all
things. Neither can we, by the aid of this truth, arrive at any
conclusion as to the character and designs of the author or authors of
all created things.
It is by the aid of the fourth intuitive truth that we deduce whatever
can be known of the character and designs of the Creator.
This truth teaches us that "design is evidence of an intelligent cause,
and that the nature of a design proves the intention and character of
the author."
The works of Nature, both of mind and matter, are full of evidence of
design, and from this we infer that the Creator is an _intelligent_
cause.
The infinite variety and extent of creation are evidences of the
wonderful _power_ of their Author. The fact that all the contrivances of
matter and mind are clearly designed to produce enjoyment, while pain is
merely the result of a violation of laws which, if obeyed, would secure
only happiness--this is evidence of the _benevolence_ of the Creator.
The skill with which all things are formed and combined to secure the
ends designed are proofs of the _wisdom_ of the Creator.
Thus, by aid of the fourth intuitive truth, and the world of mind and
matter around us, we obtain the result that the Author of Nature is
_powerful, benevolent, and wise_.
But in regard to the use of the word _power_, as applied to the Creator,
one distinction is important. There are things which are contradictory
and impossible in the nature of things, so that no one can conceive of
them as possible. Thus, to create and not to create at the same time, or
to make a mind that is a free agent and at the same time not a free
agent, but controlled in volitions by fixed causation as matter
is--these and many other things are contradictions or impossibilities.
Now when we say that the Creator can not do these things, we do not
limit his power, for almighty power signifies simply and only a power to
do all things that are not contradictions and thus absurdities.
This being premised, we are obliged to infer from the history of our
race that the Creator, in regard to the existence of evil, is limited
either in power, or in benevolence, or in the nature of things.
We arrive at this conclusion thus: We see that evils and suffering,
multitudinous and terrific, do exist, and have existed in all ages. In
reference to this, only these suppositions are conceivable: the first
is, that the Creator is perfectly benevolent, and that a better system,
with all the existing good and none of the evil, is conceivable and
possible in the nature of things, yet that he _had not the power_ to
produce and sustain it.
The second supposition is, that the Creator has the power to produce and
sustain a wiser and better system, in which there shall be all the good
and none of the evil in the existing one, and yet that he _would not_ do
it. This either involves the supposition of a purely malignant being,
who enjoys witnessing needless and awful suffering, and prefers it to
happiness, or of one who is, like human beings, of a mixed character,
and allows evil to exist when self-denying efforts might prevent it.
All the minds of whom we have had any knowledge, although, where their
own ease and pleasure are not to be sacrificed, they prefer to make
others around them happy, yet ever exhibit a selfish spirit. They all
show that they think and plan more for their own private enjoyment than
for the general happiness, and thus, to a greater or less extent, are
selfish. Reasoning from experience, then, we should infer that the
Creator might be of the same character.
The third supposition is, that the Creator has instituted the _best
system possible in the nature of things_, so that there is and will be
the MOST POSSIBLE GOOD WITH THE LEAST POSSIBLE EVIL.
We come, then, to the inquiry as to the _end_ or _design_ of the Creator
in forming the universe of mind and matter.
To answer this, we must again refer to the fourth intuitive truth, viz.,
"the nature of a contrivance is proof of the intention or design of the
author."
This position is illustrated in many cases in common life. If we find a
contrivance which moves the air toward a fire and thus increases the
flame, we infer that the author intended to produce this result. If we
find a contrivance to show the time of day, such as a sun-dial or clock,
we can not help believing that the author intended to secure this end.
Moreover, when we find a curious machine, where every part is arranged
on a given design, we naturally inquire _how it must be worked_ to
produce the intended result. It may have wheels that, if turned one way,
produce the end designed, but, if turned another way, produce exactly
the opposite effect.
For example, if the wheels of a mill are arranged aright, or as the
author designed, they will grind flour or weave cotton; but if arranged
and worked contrary to the design of the author, they will break
themselves to pieces and destroy all things around them.
Two inquiries, then, are to be made in reference to the design of the
Creator. The first is, What was the end or design for which he made all
things? and the second is, What is the right and true method by which
this design can be secured?
We shall assume, and attempt to prove in what follows, that the design
and ultimate end of the Creator in all his works is _to produce the
greatest possible happiness with the least possible evil_.
Afterward will be exhibited the _true and right method_ for securing
this end, so far as we can learn it by reason and experience _without a
revelation_.
In pursuing this plan, the first step will be to exhibit the
constitution and laws of mind, as the chief and most wonderful
exhibition of the grand design of its Author.