The Religion of Nature Delineated by William Wollaston (mystery books to read .txt) 📕

is, as it appears by proposition III that there must be at least one independent Being, such as is mentioned in proposition I, so now that in reality there is but One.182 Because his manner of existence being perfect and illimited, that manner of being (if I may speak so) is exhausted by Him, or belongs solely to Him.183 If any other could partake with Him in it, He must want what that other had; be deficient and limited. Infinite and illimited enclose all.184

If there could be two Beings, each by himself absolutely perfect, they must be either of the same or of different natures. Of the same they cannot be, because thus, both being infinite, their existences would be concident: that is, they would be but the same or one. Nor can they be of different natures, because if their natures were opposite or contrary the one to the other, being equal (infinite both and everywhere meeting the one with the other), the one would just destroy or be the negation of the other;185 and if they are supposed to be only different, not opposite, then if they differ as disparates, there must be some genus above them, which cannot be; and however they differ, they can only be said, at most, to be beings perfect in their respective kinds. But this is not to be absolutely perfect; it is only to be perfect in this or that respect: and to be only thus implies imperfection in other respects.

What has been here said is, methinks, sufficient to ruin the Manichean cause and exclude the independent principle of evil. For if we cannot account for the existence of that evil which we find, by experience, to be in the world, it is but one instance out of many of our ignorance. There may be reasons for it, though we do not know them. And certainly no such experience must make us deny axioms or truths equally certain.186 There are, besides, some things relating to this subject which deserve our attention. For as to moral good and evil, they seem to depend upon ourselves.187 If we do but endeavor, the most we can, to do what we ought, we shall not be guilty of not doing it (section IV), and therefore it is our fault, and not to be charged upon any other being,188 if guilt and evil be introduced by our neglect or abuse of our own liberty and powers.189 Then as to physical evil: without it much physical good would be lost, the one necessarily inferring the other.190 Some things seem to be evil, which would not appear to be such if we could see through the whole contexture of things.191 There are not more evil than good things in the world, but surely more of the latter.192 Many evils of this kind, as well as of the former, come by our own fault; some perhaps by way of punishment, some of physic,193 and some as the means to happiness not otherwise to be obtained. And if there is a future state, that which seems to be wrong now may be rectified hereafter. To all which more may yet be added. As: that matter is not capable of perfection, and therefore where that is concerned, there must be imperfections, and consequently evils.194 So that to ask why God permits evil, is to ask why he permits a material world, or such a being as man is:195 endowed indeed with some noble faculties, but encumbered at the same time with bodily passions and propensions. Nay, I know not whether it be not to ask why He permits any imperfect being, and that is, any being at all⁠—which is a bold demand, and the answer to it lies perhaps too deep for us. If this world be designed for a palæstra, where men196 are to exercise their faculties and their virtues, and by that prepare themselves for a superior state197 (and who can say it is not?), there must be difficulties and temptations, occasions and opportunities for this exercise. Lastly, if there are evils of which men know not the true origin, yet if they would but seriously reflect upon the many marks of reason, wisdom, and goodness everywhere to be observed, in instances which they do or may understand, they could scarce doubt but the same things prevailed in those which they do not understand. If I should meet with a book, the author of which I found had disposed his matter in beautiful order, and treated his subjects with reason and exactness, but at last, as I read on, came to a few leaves written in a language which I did not know: in this case I should close the book with a full persuasion that the same vein of good sense which showed itself in the former and much greater part of it, ran through the other also, especially having arguments a priori which obliged me to believe that the author of it all was the same person. This I should certainly do, rather than deny the force of those arguments in order to assert two authors of the same book. But the evil principle has led me too far out of my way, therefore to return:

VIII. All other beings depend upon that Being mentioned in the foregoing propositions for their existence. For since there can be but one perfect and independent being, the rest must be imperfect and dependent; and since there is nothing else upon which they can ultimately depend, besides Him, upon Him they must and do depend.

IX. He is therefore the Author of nature;