In the second place, the fundamental principle of this theory is also a fundamental principle of natural and revealed theology, viz., that all events in this world entered originally into the plan or purpose of the Deity. To suppose that God made the world without a plan previously determined upon, is to make him less wise than a human architect, who would be charged with great folly to attempt building even a house without a plan. And to suppose that plan not to extend to every event, is to rob God of his infinite attributes.
In the third place, this theory falls in with the common interpretation of Scripture, which refers the whole system of suffering, decay, and death in this world to man’s apostasy. And although the general reception of any exegesis of Scripture does not prove it to be correct, it is certainly gratifying when a thorough examination proves the obvious sense of a passage to be the true one. For to disturb the popular interpretation is, with many, equivalent to a denial of Scripture.
In the fourth place, this theory shows us the infinite skill and benevolence of Jehovah in educing good from evil.
The free agency of man was an object in the highest degree desirable. Yet such a character made him liable to fall; and God knew that he would fall. To human sagacity that act would seem to seal up his fate forever. But infinite wisdom saw that the case was not hopeless. It placed him in a state of temporal suffering and temporal death, that he might still have a chance of escaping eternal suffering and eternal death. The discipline of such a world was eminently adapted to restore his lost purity, and death was probably the only means by which a fallen being could pass to a higher state of existence. That discipline, indeed, if rightly improved, would probably fit him for a higher degree of holiness and happiness than if he had never sinned; so as to make true the paradoxical sentiment of the poet,—
“Death gives us more than was in Eden lost.”
Misimproved, this discipline would result in an infinite loss, far greater than if man never passed through it. But this is all the fault of man; while all the benefit of a state of probation is the result of God’s infinite wisdom and benevolence.
In the fifth place, this theory relieves us from the absurdity of supposing that God was compelled to alter the plan of creation after man’s apostasy.
The common theory does convey an idea not much different from this. It makes the impression that God was disappointed when man sinned, and being thereby thwarted in his original purpose, he did the best he could by changing his plan, just as men do when some unexpected occurrence interferes with their short-sighted contrivances. Now, such an anthropomorphic view of God is inexcusable in the nineteenth century. It was necessary to use such representations in the early ages of the world, when pure spiritual ideas were unknown; and hence the Bible describes God as repenting and grieved that he had made man. But with the light of the New Testament and of modern science, we ought to be able to enucleate the true spiritual idea from such descriptions. The theory under consideration does not reduce God to any after-thought expedients, but makes provision for every occurrence in his original plan; and, of course, shows that every event takes place as he would have it, when viewed in its relations to the great system of the universe.
In the sixth place, this theory sheds some light upon the important question, why God permitted the introduction of death into the world.
It is difficult for some persons to conceive why God, when he foresaw Adam’s apostasy, did not change his plan of creation, and exclude so terrible an evil as death. But according to this theory, he permitted it, because it was a necessary part of a great system of restoration, by which the human race might, if not recreant to their true interests, be restored to more than their primeval blessedness. It was not introduced as a mere punishment, but as a necessary means of raising a fallen being into a higher state of life and blessedness; or, if he perversely spurned the offered boon, of sinking him down to the deeper wretchedness which is the just consequence of unrepented sin, without even the sympathy of any part of the created universe.