The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1895-08-17
BENEV0LENOE AND NATURAL
LAW,

Brooklyn's famous divine, DR.. T.
De Witt Talmage, in a sermon to
young men some weeks ago, among
other things strongly urged them to
read and study Combe's "Constitu-
ton of Man" and Todd's students
Manual" as containing many things
they ought to know and as giving in
spiration and practical advice as to
the wise governing and ordering of
their physical and mental capacities
and powers. Both of these famous
old books have always been highly
esteemed by men of intellectual train
ing and habits, as containing much
that every intellectual worker oughtto
know. 1t is scarcely possible to open
their pages without coming upon
something of value pertaining to the
physical and intellectual life of man,
and one result of DR.. Talmage's de-
served encomium upon them will
doubtless be to direct attention once
more to the peculiar merits of these
famous books. The flood of modern
fiction threatens seriously to destroy
all appetite for sound reading, but
those who follow DR.. Talmage's adj
vice and turn to Todd's manual and
Combe's great work, along with some
things now antiquated, will find
much of value and inspiration toward
the plain living and high thinking
without which true success in life is
impossible.
In this connection, however, we
wish merely to call attention to
Combe's views of Benevolence and
Justice as stated in his chapter "On
Natural Laws" Here is his state
ment which requires no introduction
beyond that which G o m b 70 has
just been arguing, that the world
was not created on the principle of
benevolence exclusively, but that
mental faculty called by the phrenol-
ogists Destructiveness, has been given
to place man in harmony with its ex-
istence when used for a benevolent
end. "To apply this illustration to
the works of Providence" Says Combe,
81 humbly suggest it as probable
that, if we knew thoroughly the de-
sign and whole consequences Of such
institutions of the Creator as are at
tended with pain, including death it.
self, we should find that infiction is
used as a means, subservient to Be-
nevolence and Justice, to arrive at an
end in harmony with the moral senti-
ments and intellect; in short, that no
institution of the Creator has pure
evil, or destruction alone, for its OBJ
ject. In maturity of sense and I'M
derstanding,' says Lord Kames,
'benevolence appears more and more;
and beautiful final causes are dis
covered in many of natures produc-
tons, that formerly were thought
useless or perhaps hurtful; and the
time may come-we have solid ground
to hope that it aoill come-when
doubts and difficulties about the gov
eminent of Providence will all of
them be cleared up, and every event
be found conducive to the general
good.'" "The opposite of this doc
trine," says Combe, viz. that there are
institutions of the Creator which have
sufferings for their exclusive object,
"is clearly untenable; for this would
be ascribing malevolence to the Deity.
As however, the existence of pain is
undeniable, it is equally impossible
to believe that the world is arranged
ON the principle of Benevolence ex-
clusively. The view now presented
makes no attempt to explain why
pain or evil exists, because consider
this inquiry to surpass the limits of
the human understanding. 1t offers
an explanation, however, of the use
which pain serves-that of enforcing
obedience to the natural laws; and
it shows that the human mind is con-
stituted in harmony with this order
of creation"
In view of these extracts our read
ers will be very glad to learn that
DIR. Talmage recommends the study
of Combe on the Constitution of
Man." 1t is a work whose philosophy
has always been regarded as in sub
stantial harmony with many of the
teachings of the Universalist faith.