It was indeed probable (as since we know it to be true) that the generous Giver of all things would in the vast majority of cases minister such secret help to His weaker spiritual children, that, far from failing of continuous obedience, they should find it so unceasingly easier and happier that their very natures would soon come to be imbued with that pervading habit: and that thus, the longer any creature stood upright, the stronger should he rest in righteousness; until, at no very distant period, it should become morally impossible for him to fall. Such would soon be the condition of myriads, perhaps almost the whole, of heaven's innumerable host: and with respect to any darker Unit in that multitude, for the good of all permitted to make early shipwreck of himself, simply by leaving his intelligence to plume its wings into presumptuous flight, and by allowing his pristine goodness or wisdom to grow rusty from non-usage until that sacred panoply were eaten into holes; with respect to any such unhappy one, and all others (if others be) who should listen to his glozing, and make a common cause in his rebellion, where, I ask, is any injustice, or even unkindness done to him by Deity? Where is any moral improbability that such a traitor should be; or any just inconsistency chargeable on the attributes of God in consequence of such his being? Whom can he in reason accuse but himself for what he is? And what misery can such a one complain of, which is not the work of his own hands? And lest the Great Offender should urge against his God, why didst thou make me thus?—Is not the answer obvious, I made thee, but not thus. And on the rejoinder, Why didst thou not keep me as thou madest me? Is not the reply just, I made thee reasonable, I led thee to the starting place, I taught thee and set thee going well in the beginning; thou art intelligent and free, and hast capacities of Mine own giving: wherefore didst thou throw aside My grace, and fly in the face of thy Creator?
On the whole; consider that I speak only of probabilities. There is a depth in this abyss of thought, which no human plummet is long enough to sound; there is a maze in this labyrinth to be tracked by no mortal clue. It involves the truth, How unsearchable are his judgments: Thou hidest thy ways in the sea, and thy paths in the deep waters, and thy footsteps are not known. The weak point of man's argument lies in the suggested recollection, that doubtless the Deity could, if He would, have upheld all the universe from falling by his gracious power; and that the attribute of love concludes that so He would. However, these three brief considerations further will go some way to solve the difficulty, and to strengthen the weak point; first, there are other attributes besides love to run concurrently with it, as truth, justice, and unchangeableness:—Secondly, that grace is not grace, if manifested indiscriminately to all: and thirdly, that to our understanding at least there was no possible method of illustrating the amiabilities of Goodness, and the contrivances of Wisdom, but by the infused permission of some physical and moral evils: Mercy, benevolence, design, would in a universe of best have nothing to do; that universe itself would grow stagnant, as incapable of progress; and the principal record of God's excellences, the book of redemption, would have been unwritten. Is not then the existence of evil justified in reason's calculation? and was not such existence an antecedent probability?
Of these matters, thus curtly: it is time, in a short recapitulation, to reflect, that, from foregoing causes, mysteries were probable around the throne of heaven: and, as I have attempted to show, the mystery of imperfection, a concrete not an abstract, was likely to have sprung out of any creature universe. Reason perceives that a Gordion knot was likely to have become entangled; in the intricate complexities of abounding good to be mingled needfully with its own deficiencies, corruptions, and perversions: and this having been shown by Reason as anteriorly probable, its difficult involvements are now since cut by the sword of conquering Faith.
COSMOGONY.
These deep themes having been descanted on, however from their nature unsatisfactorily and with whatever human weakness, let us now endeavour mentally to transport ourselves to a period immediately antecedent to our own world's birth. We should then have been made aware that a great event was about to take place; whereat, from its foreseen consequences, the hierarchies of heaven would be prompt to shout for joy, and the holy ones of God to sing for gratitude. It was no common case of a creation; no merely onemore orb, of third-rate unimportance, amongst the million others of higher and more glorious praise: but it was a globe and a race about to be unique in character and fate, and in the far-spread results of their existence. On it and of its family was to be contrived the scene, wherein, to the admiration of the universe, God himself in Person was going visibly to make head against corruption in creation, and for ever thus to quench that possibility again: wherein He was marvellously to invent and demonstrate how Mercy and Truth should meet together, how Righteousness and Peace should kiss each other. There, was going to be set forth the wonderfully complicated battle-plan, by which, force countervailing force, and design converging all things upon one fixed point, Good, concrete in the creature, should overwhelm not without strife and wounds Evil concrete in the creature, and all things, "even the wicked," should be seen harmoniously blending in the glory of the attributes of God. The mythologic Pan, το πἁν the great Universal All, was deeply interested in the struggle: for the seed of the woman was to bruise the serpent's head; not merely as respected the small orb about to be, but concerning heaven itself, the unbounded "haysh hamaim," wherefrom dread Lucifer was thus to be ejected. On the earth, a mere planet of humble lustre, which the prouder suns around might well despise, was to be exhibited this noble and analogous result; the triumph of a lower intelligence, such as man, over a higher intelligence, such as angel: because, the former race, however frail, however weak, were to find their nature taken into God, and should have for their grand exemplar, leader and brother, the Very Lord of all arrayed in human guise; while the latter, the angelic fallen mass, in spite of all their pristine wisdom and excellency, were to set up as their captain him, who may well and philosophically be termed their Adversary.
This dark being, probably the mightiest of all mere creatures as the embodiment of corrupted good and perversion of an archangelic wisdom, was about to be suffered to fall victim to his own overtopping ambitions, and to drag with him a third part of the heavenly host—some tributary monarchs of the stars: thus he, and those his colleagues, should become a spectacle and a warning to all creatures else; to stand for spirits' reading in letters of fire a deeply burnt-in record how vast a gulf there is between the Maker and the made; how impassable a barrier between the derived intelligence and its infinite Creator. Such an unholy leader in rebellion against good—let us call him A or B, or why not for very euphony's sake Lucifer and Satanas?—such a corrupted excellence of heaven was to meet his final and inevitable disgrace to all eternity on the forthcoming battle-field of earth. Would it not be probable then that our world, soon to be fashioned and stocked with its teeming reasonable millions, should concentrate to itself the gaze of the universe, and, from the deeds to be done in it, should arrogate towards man a deep and fixed attention: that "the morning stars should sing together, and all the sons of God should shout for joy." Let us too, according to the power given to us, partake of such attention antecedently in some detail: albeit, as always, very little can be tracked of the length and breadth of our theme.
What would probably be the nature of such world and of such creatures, in a physical point of view? and what, in a moral point of view? It is not necessary to divide these questions: for the one so bears upon the other, or rather the latter so directs and pervades the former, that we may briefly treat of both as one.
The first probability would be, that, as the creature Man so to be abased and so to be exalted must be a responsible and reasonable being, every thing—with miraculous exceptions just enough to prove the rule—every thing around him should also be responsible and reasonable. In other words, that, with such exceptions as before alluded to, the whole texture of this world should bear to an inquisitive intellect the stamp of cause and effect: whilst for the mass, such cause and effect should be so little intrusive, that their easier religion might recognise God in all things immediately, rather than mediately. For instance: take the cases of stone, and of coal; the one so needful for man's architecture, the other for his culinary warmth. Now, however simple piety might well thank the Maker for having so stored earth with these for necessary uses; they ought, to a more learned, though not less pious ken, to seem not to have been created by an effort of the Great Father quâ stone, or quâ coal. Such a view might satisfy the ordinary mind: but thinkers would see no occasion for a miracle; when Christ raises Lazarus from the dead, it would have been a philosophical fault to have found the grave-clothes and swathing bandages ready loosened also. Unassisted man can do that: and unhelped common causes can generate stone and coal. The deposits of undated floods, the periodical currents of lava, the still and stagnant lake, and the furious up-bursting earthquake; all these would be called into play, and not the unrequired, I had almost said unreasonable, energies, which we call miracle. An agglutination of shells, once peopled with life; a crystallized lump of segregate minerals, once in a molten state; a mass of carbonated foliage and trunks of tropical trees, buried by long changes under the soil, whereover they had once waved greenly luxuriant; these, and no other, should have been man's stone and coal. This instance affects the reasonableness of such material creation. Take another, bearing upon its analogous responsibilities. As there was to be warred in this world the contest between good and evil, it would be expectable that the crust of man's earth, anteriorly to man's existence on it, should be marked with some traces that the evil, though newly born so far as might regard man's own disobedience, nevertheless had existed antecedently. In other words: it was probable that there should exist geological evidences of suffering and death: that the gigantic ichthyosaurus should be found fixed in rock with his cruel jaws closed upon his prey: that the fearful iguanodon should leave the tracks of having desolated a whole region of its reptile tribes: that volcanoes should have ravaged fair continents prolific of animal and vegetable life: that, in fine, though man's death came by man's sin, yet that death and sin were none of man's creating: he was only to draw down upon his head a prëexistent wo, an ante-toppling rock. Observe then, that these geological phenomena are only illustrations of my meaning: and whether such parables be true or false, the argument remains the same: we never build upon the sand of simile, but only use it here and there for strewing on the floor. Still, I will acknowledge that the introduction of such fossil instances appears to me wisely thrown in as affects their antecedent probability, because ignorant comments upon scriptural cosmogony have raised the absurdest objections against the truth of scriptural science. There is not a tittle of known geological fact, which is not absolutely reconcilable with Genesis and Job. But this is a word by the way: although aimed not without design against one of the poor and paltry weak-holds of the infidel.