CHAPTER XXXVI. TENDENCIES OF THE TWO SYSTEMS AS THEY RESPECT THE

CULTIVATION OF THE MORAL AND INTELLECTUAL POWERS.

The system of common sense rests on the assumption that there are principles of right and wrong founded on the eternal nature of things, existing independently of the will of the Creator in his own eternal mind, and by which his character and conduct may be judged.

The human mind is constructed in accordance with these principles, as the embryo image of the Eternal Creator. By the aid of these principles, we discover the design and character of God in the _nature_ of his works, and can perceive what is right or wrong in moral action as tending to fulfill or oppose this design. Thus we are enabled to understand and to adore the rectitude, wisdom and goodness of our Creator, as manifested either in his works or in more direct revelations from him.

According to this system, all voluntary action is right which produces happiness without violating the laws of God. Thus every person who is making self or others happy in the _best_ way, guided by the teachings of experience or by revelations from God, is fulfilling the great design of our Maker, and thus pleasing him by promoting his chief desire.

On the contrary, the Augustinian system assumes that the human mind, being totally depraved, is entirely disqualified to judge of the character and ways of God. Nay more, it assumes that there is no standard of right and wrong by which we can judge of the rectitude of the ways of God.

According to this theory, the fact that God wills a thing is what makes it right; so that any thing is right if God does it, and true if he says it, however contrary it may be to our moral nature and common sense.

In the teachings of moral science, founded on this theory, it is maintained that God has formed our minds to feel certain emotions of approval or disapproval in view of certain relations and actions, which are right or wrong only as agreeing or disagreeing with his will. But as the mind of man is depraved, this constitution is no certain guide, and we are dependent on direct revelations from God to teach us what is in agreement with his will. Yet here again we are at fault; for such is our depravity that we are disqualified to _interpret_ these revelations, except as we are regenerated by God.

Accordingly, man has no means of judging of the designs or character of his Maker—nor, while unregenerate, as most of our race are and have been, has he any sure means of discovering the will of God, either by reason or revelation, saving as he may find infallible priestly interpreters.

Tendencies of the Two Systems in Regard to the Cultivation of the Reasoning Powers and Moral Sense.

The common‐sense system, resting on the assumption that _happiness‐making, according to the laws of God_, is the chief end of man, naturally leads to the development of the intellect and reason in order to discover these laws, and to the devotion of all our powers to happiness‐making, according to these laws. This being so, every thing that tends to make enjoyment and diminish evil without violating law, is valued as good and right. All noble, generous, self‐sacrificing and honorable sentiments and acts are regarded as right, pleasing to the Father of all, and tending equally to promote the best good of ourselves and of all our fellow‐beings. In this light we become _one_ with the Father and with all good beings just so far as we obey all the physical, social and moral laws of our Creator, and thus conform to his will, and add to his happiness. Thus the direct tendency of this system is to promote an earnest desire, first to discover all that is true and right, and then to follow it. And such efforts naturally tend both to develop our highest powers, and to bring the mind into harmony and communion with the Father of our spirits.

On the contrary, the Augustinian system, resting on the assumption that all the plans and ways of God are a mystery beyond our comprehension; that man, by nature, has no power to understand what is right or wrong in God’s dispensations; that what we call goodness and virtue in unregenerate minds is not so in God’s sight; that every act of every unrenewed mind is sin, and only sin; that until regenerated we never do any thing to move God to re‐create our ruined nature; all this in its _tendency_ leads to recklessness, hopelessness and neglect of all virtuous efforts, as useless in regard to our highest interests. As before intimated, these tendencies are more or less counteracted by the teachings of common sense and the Bible. Still, such tendencies must always be, more or less, effective and disastrous.