An Appeal to the People in Behalf of Their Rights as Authorized Interpreters of the Bible

by Catharine Esther Beecher

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, [pg 103] 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 [pg 104] 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.

An imperfectly wise being is one who does not invariably do this.