(7.) All the arguments in proof of the doctrine of Necessity, with the single exception of that from the Divine Fore-knowledge—an argument resting, as we have seen, upon an assumption equally baseless,—involve a begging of the question at issue. Take any argument we please, with this one exception, and it will be seen at once that it has no force at all, unless the truth of the doctrine designed to be established by it, be assumed as the basis of that argument. Shall we pretend that a Theory, that has been fully demonstrated to involve, fundamentally, the errors, absurdities, and contradictions above named, has not been answered?
[WILLING, AND AIMING TO PERFORM IMPOSSIBILITIES.]
5. We are now prepared to answer a question about which philosophers have been somewhat divided in opinion—the question, whether the Will can act in the direction of perceived and affirmed impossibilities? The true answer to this question, doubtless is, that the Mind may will the occurrence of a known impossibility, but it can never aim to produce such an occurrence.
The Mind, for example, while it regards the non-existence of God as that which cannot possibly occur, may come into such a relation to the Most High, that the desire shall arise that God were not. With this desire, the Will may concur, in the wish, that there were no God. Here the Mind wills a known impossibility. In a similar manner, the Mind may will its own non-existence, while it regards its occurrence, on account of its relation to the Divine Will, as impossible.
But while the Mind may thus will the occurrence of an impossibility, it never can, nor will aim, that is, intend, to produce what it regards as an impossibility. A creature may will the non-existence of God; but even a fallen Spirit, regarding the occurrence as an absolute impossibility, never did, nor will aim to annihilate the Most High. To suppose the Will to set itself to produce an occurrence regarded as impossible, involves a contradiction.
For the same reason, the Will will never set itself upon the accomplishment of that which it is perfectly assured it never shall accomplish, however sincere its efforts towards the result may be. All such results are, to the Mind, practical impossibilities. Extinguish totally in the Mind the hope of obtaining the Divine favor, and the Divine favor will never be sought. Produce in the Mind the conviction, that should it aim at the attainment of a certain end, there is an infallible certainty that it will not attain it, and the subject of that conviction will no more aim to attain that end, than he will aim to cause the same thing, at the same time, to be and not to be.
In reply, it is sometimes said, that men often aim at what they regard even as an impossible attainment. The painter, for example, aims to produce a perfect picture, while he knows well that he cannot produce one. I answer, the painter is really aiming at no such thing. He is not aiming to produce a perfect picture, which he knows he cannot, and will not produce, but to produce one as nearly perfect as he can. This is what he is really aiming at. Question the individual critically, and he will confirm what is here affirmed. Remind him of the fact, that he cannot produce a perfect picture. I know that, he replies. I am determined, however, to produce one as nearly perfect as possible. Here his real aim stands revealed. The same principle holds true in all other instances.
[THOUGHT AT PARTING.]
6. In taking leave of the reader, I would simply say, that if he has distinctly apprehended the great doctrine designed to be established in this Work, and has happily come to an agreement with the author in respect to it, the following hallowed impression has been left very distinctly upon his mind. While he finds himself in a state of profound and most pleasing dependence upon the Author of his being, in the Holy of Holies of the inner sanctuary of his mind, one idea, the great over-shadowing idea of the human Intelligence, has been fully sanctified—the idea of duty, of moral obligation. With the consciousness of Liberty, that idea must be to the mind an omnipresent reality. From it we can never escape and in all states, and in all worlds, it must and will be to us, as a guardian angel, or an avenging fiend. But one thing remains, and that is, through the grace proffered in the Remedial System, to “live and move, and have our being,” in harmony with that idea, thus securing everlasting “quietness and assurance” in the sanctuary of our minds, and ever enduring peace and protection under, the over-shadowing perfections of the Author of our existence, and amid all the arrangements and movements of his eternal government.