According to the system of common sense, our Creator is presented as the Almighty Father, who forms each finite mind an embryo image of his own all perfect mind, with the great design of making all the happiness possible. Although the highest happiness of each and of all, depends on the perfect action of every mind, such action is not possible in the nature of things except as a knowledge of his laws and of the motives to secure obedience are made known by finite educators, who must first be trained themselves by a long and slow process. Thus every mind is dependent for its final success in attaining perfect obedience to law, and for perfected happiness, on God, on finite educators and on self. In carrying forward the development and education of our race, the Creator always has done and always will do the _best that is possible_ for the good of all. And yet, so far as reason and experience teach, some will be _ruined for ever_. The deteriorating process begun in this life, and its baleful results, will continue for ever. The great consummation, when those that are hopelessly ruined will be separated from the good, is at an indefinite period ahead, and may be many ages, while the same process of labor and training are proceeding in the unseen world, and yet so that the conduct and character formed in this life have a _decided influence_ on the whole course of existence that follows. Thus when the good man dies we may hope that his upward career is eternally secure. But when the wicked die there must be “a certain fearful looking for of judgment and fiery indignation.” The Creator does, has done, and will do _all that is __ possible_ to save all that _can_ be saved from this doom, and as the highest possible motives we can conceive to secure this end, would be the appearance of our Creator in human form as a teacher of his laws, an example of virtue and a self‐sacrificing Saviour, we infer that he has done or will do this, at the time and in the manner which is best fitted to the great end in view. The Augustinian system presents a view of the character and conduct of the Creator in mournful contrast to this. Our only idea of a perfectly benevolent being is that of one who prefers happiness to suffering, and who does _all in his power_ to promote one and prevent the other. Our only idea of a malevolent being is, that he wills misery when he has full power to make happiness in its stead. Our only evidence of the _moral_ character of a being (or that exhibited in _willing_) is _the nature_ of his works. On the Augustinian theory, all the chief works of the Creator’s hand, the immortal minds, which alone give value to any other existences, are depraved so totally that there is no really good act done by any one of them till created anew.