54 ORGANIC EVOLUTION CONSIDERED 



machine which the Creator has made and set to work, 

 and from which he has withdrawn himself and which 

 he views as a spectator, but we are to regard its oper- 

 ations as being due to his omnipresence and to the 

 perpetual exercise of his power, and believe that all 

 things are done with absolute wisdom. 



Whatever may be our theory as to the nature of 

 the first Cause, we must believe that the Universe, as 

 it exists, is the best possible. 



If the Creator is destitute of intelligence, then it is 

 evident that the Universe, as it is, was the only thing 

 possible. If, on the other hand, the Creator is a God 

 of intelligence, wisdom, mercy and love, it is evident 

 that in creating the Universe he manifested to the 

 fullest possible extent the nature of his attributes. 



We have no reason to believe that nature might 

 have been better, that it is imperfect, and that things 

 are out of joint. It is impossible, from our limited 

 view of things, that we should be able to show a lack 

 of wisdom in the works of the Creator of an infinite 

 Universe. 



Our capacities, and time, and opportunities for 

 knowing are all extremely limited, and these things 

 would suggest that we are not prepared to pronounce 

 adverse judgments against the attributes of an infinite 

 Intelligence working through eternity. 



The fact that the work of creation has advanced 

 from inorganic matter to the mind of man, would of 

 itself, in a general way, seem to indicate the wisdom 

 and beneficence of the Creator. 



The vital question at issue with regard to the crea- 

 tion of living beings is as to the nature of the Cre- 

 ator. At bottom the question as to the method of 

 creation is only a dispute between Theism and 

 Atheism. If the existence of all things can be 

 explained in terms of matter and force, then Atheism 



