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 ibid. cxlv. 9); for it is an act of great and perfect goodness that He gave us existence: and the creation of the controlling faculty in animals is a proof of His mercy towards them, as has been shown by us.

CHAPTER XIII
INTELLIGENT persons are much perplexed when they inquire into the purpose of the Creation. I will now show how absurd this question is, according to each one of the different theories [above-mentioned]. An agent that acts with intention must have a certain ulterior object in that which he performs. This is evident, and no philosophical proof is required. It is likewise evident that that which is produced with intention has passed over from non-existence to existence. It is further evident, and generally agreed upon, that the being which has absolute existence, which has never been and will never be without existence, is not in need of an agent. We have explained this before. The question, "What is the purpose thereof?" cannot be asked about anything which is not the product of an agent; therefore we cannot ask what is the purpose of the existence of God. He has not been created. According to these propositions it is clear that the purpose is sought for everything produced intentionally by an intelligent cause; that is to say, a final cause must exist for everything that owes its existence to an intelligent being: but for that which is Without a beginning, a final cause need not be sought, as has been stated by us. After this explanation you will understand that there is no occasion to seek the final cause of the whole Universe, neither according to our theory of the Creation, nor according to the theory of Aristotle, who assumes the Eternity of the Universe. For according to Aristotle, who holds that the Universe has not had a beginning, an ultimate final cause cannot be sought even for the various parts of the Universe. Thus it cannot be asked, according to his opinion, What is the final cause of the existence of the heavens? Why are they limited by this measure or by that number? Why is matter of this description? What is the purpose of the existence of this species of animals or plants? Aristotle considers all this as the result of a permanent order of things. Natural Philosophy investigates into the object of everything in Nature, but it does not treat of the ultimate final cause, of which we speak in this chapter. It is a recognized fact in Natural Philosophy that everything in Nature has its object, or its final cause, which is the most important of the four causes, though it is not easily recognized in most species. Aristotle repeatedly says that Nature produces nothing in vain, for every natural action has a certain object. Thus, Aristotle says that plants exist for animals; and similarly he shows of other parts of the Universe for what purpose they exist. This is still more obvious in the case of the organs of animals. The existence of such a final cause in the various parts of Nature has compelled philosophers to assume the existence of a primal cause apart from Nature; it is called by Aristotle the intellectual or divine cause, and this cause creates one thing for the purpose of another. Those who acknowledge the truth will accept as the best proof for the Creation the fact that everything in Nature serves a certain purpose, so that one thing exists for the benefit of another; this fact is supported by numerous instances, and shows that there is design in Nature; but the existence of design