CHARACTER OF THE CREATOR.

Common Sense Applied to Religion; Or, The Bible and the People by Catharine Esther Beecher, is part of the HackerNoon Books Series. You can jump to any chapter in this book here. CHARACTER OF THE CREATOR.

CHAPTER XXVIII. CHARACTER OF THE CREATOR.

The preceding pages have exhibited the nature of mind, the object of its formation, the right mode of action to secure this object, and the causes and results of its right and wrong action, as indicated by reason and experience.

We are now furnished with farther data to guide us in regard to the character of our Creator, as we seek it by the light of reason alone.

We have seen, in the chapter on intuitive truths, that by the first of these principles we arrive at the knowledge of some eternal First Cause of all finite things.

By another of these principles we deduce certain particulars in regard to his character as exhibited through his works. This principle is thus expressed: "Design is evidence of an intelligent cause, and the nature of a design proves the character and intention of the author." We are now prepared to show how much must be included in this truth.

Our only idea of "an intelligent cause" is that of a mind like our own. This being so, we assume that we are instructed, by the very constitution of our own minds, that our Creator is a being endowed with intellect, susceptibilities, and will, and a part of these susceptibilities are those included in our moral constitution.

This moral nature, which we are thus led to ascribe to our Creator, includes, in the first place, the existence of a feeling that whatever lessens or destroys happiness is unfitted to the system of the universe, and that voluntary sacrifice and suffering to purchase the highest possible happiness is fitted to or in accordance with the eternal nature of things.

Next, we are thus taught that in the Eternal Mind is existing that sense of justice which involves the desire of good to the author of good, and of evil to the author of evil, which requires that such retributions be proportioned to the good and evil done, and to the voluntary power of the agent.

Lastly, we are thus instructed that the Author of all created things possesses that susceptibility called conscience, which includes, in the very constitution of mind itself, retributions for right and wrong actions.

But while we thus assume that the mind of the Creator is, so far as we can conceive, precisely like our own in constitutional organization, we are as necessarily led to perceive that the extent of these powers is far beyond our own. A mind with the power, wisdom, and goodness exhibited in the very small portion of his works submitted to our inspection, who has inhabited eternity, and developed and matured through everlasting ages—our minds are lost in attempting any conception of the extent of such infinite faculties!

But we have another intuitive truth to aid in our deductions. It is that by which we infer the continuance of a uniformity in our experience; that is, we necessarily believe that "things will continue as they are and have been, unless there is evidence to the contrary." Now all past experience as to the nature of mind has been uniform. Every mind known to us is endowed with intellect, susceptibility, and will, like our own. So much is this the case, that when any of these are wanting in a human being, we say he has "lost his mind."

Again: all our experience of mind involves the idea of the mutual relation of minds. We perceive that minds are made to match to other minds, so that there can be no complete action of mind, according to its manifest design, except in relation to other beings. A mind can not love till there is another mind to call forth such emotion. A mind can not bring a tithe of its power into appropriate action except in a community of minds. The conception of a solitary being, with all the social powers and sympathies of the human mind infinitely enlarged, and yet without any sympathizing mind to match and meet them, involves the highest idea of unfitness and imperfection conceivable.

Thus it is that past experience of the nature of mind leads to the inference that no mind has existed from all eternity in solitude, but that there is more than one eternal, uncreated mind, and that all their powers of enjoyment from giving and receiving happiness in social relations have been in exercise from eternal ages. This is the just and natural deduction of reason and experience, as truly as the deduction that there is at least one eternal First Cause.

It has been argued that the unity of design in the works of nature proves that there is but one creating mind. This is not so, for in all our experience of the creations of finite beings no great design was ever formed without a combination of minds, both to plan and to execute. The majority of minds in all ages, both heathen and Christian, have always conceived of the Creator as in some way existing so as to involve the ideas of plurality and of the love and communion of one mind with another.

Without a revelation, also, we have the means of arriving at the conclusion that the Creator of all things is not only a mind organized just like our own, but that he always has and always will feel and act right. We infer this from both his social and his moral constitution; for he must, as our own minds do, desire the love, reverence, and confidence of his creatures. The fact that he has made them to love truth, justice, benevolence, and self-sacrificing virtue is evidence that he has and will exhibit these and all other excellences that call forth affection.

But we have still stronger evidence. We have seen all the causes that experience has taught as the leading to the wrong action of mind. These are necessarily excluded from our conceptions of the Creator. The Eternal Mind can not err for want of knowledge, nor for want of habits of right action, nor for want of teachers and educators, nor for want of those social influences which generate and sustain a right governing purpose; for an infinite mind, that never had a beginning, can not have these modes of experience which appertain to new-born and finite creatures.

Again: we have seen that it is one of the implanted principles of reason that "no rational mind will choose evil without hope of compensating good." Such is the eternal system of the universe, as we learn it by the light of reason, that the highest possible happiness to each individual mind and to the whole commonwealth is promoted by the right action of every mind in that system. This, of necessity, is seen and felt by the All-creating and Eternal Mind, and to suppose that, with this knowledge, he would ever choose wrong is to suppose that he would choose pure evil, and this is contrary to an intuitive truth. It is to suppose the Creator would do what he has formed our minds to believe to be impossible in any rational mind. It is to suppose that the Creator would do that which, if done by human beings, marks them as insane.

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