In our experience of the moral character of minds in this world, we find that some of the highest grades as to intellect and susceptibilities, are lowest as to good‐willing. How is it, then, with the highest mind of all? Does he so prefer evil to good, that he deliberately plans for the production of evil when he has power to produce happiness in its place? Or does he sometimes prefer evil and sometimes good, with the variable humors of the human race? Or does he always prefer good when it costs him no trouble or sacrifice, but never when it does? Or is he one who _invariably_ chooses what is _best for all_, even when it involves painful sacrifices to himself? In seeking a reply to these momentous questions, we return once more to the principle of common sense before stated, _i.e._, _the nature of any work or contrivance is proof of the character and design of the author_. In examining the works of the Creator, we find that the material world impresses us as wisely adjusted and good in construction, only as it is fitted to give enjoyment to sentient beings. It is the intelligent, feeling, acting minds that give the value to every other existence. If there were no minds, all perception of beauty, fitness and goodness would perish. It is _minds_, therefore, which are the _chief_ works of the Creator’s hand, and which give value to all others. If the _nature_ of these minds is evil, then the author of them is proved to be evil by his works. If their nature is good and perfect, then their author is proved to be good and perfect. Here again we are driven back to our own minds to gain the only conceptions possible to us, not only of wisdom, but of goodness or benevolence. On examination, we shall find that we can form no idea of these qualities which does not involve a _limitation of power_. Our idea of power is that which we gain when we will to move our bodies or to make any other change, and this change ensues. Our only idea of a _want_ of power is gained when the choice or willing of a change or event does _not_ produce it. Whenever, therefore, it shall appear that the Creator wills or wishes a thing to exist or to be changed, and that change or existence does not follow his so willing, we can not help believing that he has not the power to produce it? Again; our idea of _perfectness_ always has reference to power; for a thing is regarded as perfect in construction only when there is no power in God or man to make it _better_. When any arrangement is as good as it can be, so that neither God nor man has power to make it better, we regard it as _perfect_, even when there is some degree of evil involved. We are now prepared to define what is included in the terms _perfect wisdom_ and _perfect benevolence_, when applied to the Creator or to any other being, thus: A perfectly wise being is one who invariably wills the best possible ends and the best possible means of accomplishing those ends.