Probabilities Part 2

THE FLOOD.

Themes like those past and others still to come, are so immense, that each might fairly ask a volume for its separate elucidation. A few seeds, pregnant with thought, are all that we have here s.p.a.ce, or time, or power to drop beside the world's highway. The grand outlines of our race command our first attention: we cannot stop to think and speak of every less detail. Therefore, now would I carry my companion across the patriarchal times at once to the era of the Deluge. Let us speculate, as. .h.i.therto, antecedently, throwing our minds as it were into some angelic prior state.

If, as we have seen probable, evil (a concretion always, not an abstraction) made some perceptible ravages even in the unbounded sphere of a heavenly creation, how much more rapid and overwhelming would its avalanche (once ill-commenced) be seen, when the site of its infliction was a poor band of men and women prisoned on a speck of earth. How likely was it that, in the lapse of no long time, the whole world should have been "corrupt before G.o.d, and filled with wickedness." How probable, that taking into account the great duration of pristine human life, the wicked family of man should speedily have festered up into an intolerable guiltiness. And was this dread result of the primal curse and disobedience to be regarded as the Adversary's triumph? Had this Accuser--the Saxon word is Devil--had this Slanderer of G.o.d's attribute then really beaten Good? or was not rather all this swarming sin an awful vindication to the universe of the great need-be that G.o.d unceasingly must hold his creature up lest he fall, and that out of Him is neither strength nor wisdom? Was Deity, either in Adam's case or this, baffled--nor rather justified? Was it an experiment which had really failed; nor rather one which, by its very seeming failure, proved the point in question, the misery of creatures when separate from G.o.d?

Yea, the evil one was being beaten down beneath his very trophies in sad Tarpeian triumph: through conquest and his children's sins heightening his own misery.

Let us now advert to a few of the anterior probabilities affecting this evil earth's catastrophe. It is not competent to us to trench upon such ulterior views as are contained in the idea of types relatively to anti-types. Neither will we take the fanciful or poetical aspect of coming calamity, that earth, befouled with guilt, was likely to be washed clean by water. It is better to ask, as more relevant, in what other way more benevolent than drowning could, short of miracle, the race be made extinct? They were all to die in their sins, and swell in another sphere the miserable hosts of Satan. There was no hope for them, for there was no repentance. It was infinitely probable that G.o.d's long-suffering had worn out every reasonable effort for their restoration. They were then to die; but how?--in the least painful manner possible. Intestine wars, fevers, famines, a general burning-up of earth and all its millions, were any of these preferable sorts of death to that caused by the gradual rise of water, with hope of life accorded still even to the last gurgle? a.s.suredly, if "the tender mercies of the wicked are cruel," the judgments of the Good one are tempered well with mercy.

Moreover, in the midst of this universal slaughter there was one good seed to be preserved: and, as Heaven never works a miracle where common cause will suit the present purpose, it would have been inconsistent to have extirpated the wicked by any such means as must demonstrate the good to have been saved only by super-human agency.

The considerations of humanity, and of the divine less-intervention, add that of the natural and easy agency of a long-commissioned comet. No "_Deus e machina_" was needed for this effort: one of His ministers of flaming fire was charged to call forth the services of water. This was an easy and majestic interference. Ever since man fell--yea, ages before it--the omniscient eye of G.o.d had foreseen all things that should happen: and his ubiquity had, possibly from The Beginning, sped a comet on its errant way, which at a calculated period was to serve to wash the globe clean of its corruptions: was to strike the orbit of earth just in the moment of its pa.s.sage, and disturbing by attraction the fountains of the great deep, was temporarily to raise their level. Was not this a just, a sublime, and a likely plan? Was it not a merciful, a perfect, and a worthy way? Who should else have buried the carcases on those fierce battle-fields, or the mouldering heaps of pestilence and famine?--But, when at Jehovah's summons, heaving to the comet's ma.s.s, the pure and mighty sea rises indignant from its bed, by drowning to cleanse the foul and mighty land--how easy an engulfing of the corpses; how awful that universal burial; how apt their monumental epitaph written in water, "The wicked are like the troubled sea that cannot rest;" how dread the everlasting requiem chanted for the whelmed race by the waves roaring above them: yea, roaring above them still! for in that chaotic hour it seems probable to reason that the land changed place with ocean; thus giving the new family of man a fresh young world to live upon.

NOAH.

When the world, about to grow so wicked, was likely thus to have been cleansed, and so renewed, the great experiment of man's possible righteousness was probable to be repeated in another form. We may fancy some high angelic mind to have gone through some such line of thought as this, respecting the battle and combatants. Were those champions, Lucifer and Adam, really fit to be matched together? Was the tourney just; were the weapons equal; was it, after all, a fair fight?--on one side, the fallen spirit, mighty still, though fallen, subtlest, most unscrupulous, most malicious, exerting every energy to rear a rebel kingdom against G.o.d; on the other, a new-born, inexperienced, innocent, and trustful creature, a poor man vexed with appet.i.tes, and as naked for absolute knowledge in his mind as for garments on his body. Was it, in this view of the case, an equal contest? were the weapons of that warfare matched and measured fairly?

Some such objection, we may suppose, might seem to have been admissible, as having a show at least of reason: and, after the world was to have been cleansed of all its creatures in the manner I have mentioned, a new champion is armed for the conflict, totally different in every respect; and to reason's view vastly superior.

This time, the Adam of renewed earth is to be the best and wisest, nay, the only good and wise one of the whole lost family: a man, with the experience of full six hundred years upon his h.o.a.ry brow, with the unspeakable advantage of having walked with G.o.d all those long-drawn centuries, a patriarch of twenty generations, recognised as the one great and faithful witness, the only worshipper and friend of his Creator. Could a finer sample be conceived? was not Noah the only spark of spiritual "consolation" in the midst of earth's dark death? and was not he the best imaginable champion to stand against the wiles of the devil? Verily, reason might have guessed, that if Deity saw fit to renew the fight at all, the representative of man should have been Noah.

Before we touch upon the immediate fall of this new Adam also, at a time when G.o.d and reason had deserted him, it will be more orderly to allude to the circ.u.mstances of his preservation in the flood. How, in such a hurlyburly of the elements, should the chosen seed survive? No house, nor hill-top, no ordinary ship would serve the purpose: still less the unreasonable plan of any cavern hermetically sealed, or any aerial chariot miraculously lifted up above the lower firmament. To use plain and simple words, I can fancy no wiser method than a something between a house and a diving-bell; a vessel, entirely storm-tight and water-tight, which nevertheless for necessary air should have an open window at the top: say, one a cubit square. This, properly hooded against deluging rain, and supplied with such helps to ventilation as leathern pipes, air tunnels and similar appliances, would not be an impracticable method.

However, instead of being under water as a diving-bell, the vessel would be better made to float upon the rising flood, and thus continually keeping its level, would be ready to strike land as the waters a.s.suaged.

Now, as to the size of this ark, this floating caravan, it must needs be very large; and also take a great time in building. For, suffering cause and effect to go on without a new creation, it was reasonable to suppose that the man, so launching as for another world on the ocean of existence, would take with him (especially if G.o.d's benevolence so ordered it) all the known appliances of civilized life; as well as a pair or two of every creature he could collect, to stock withal the renewed earth according to their various excellences in their kinds. The lengthy, arduous, and expensive preparation of this mighty ark--a vessel which must include forests of timber and consume generations in building; besides the world-be-known collection of all manner of strange animals for the stranger fancy of a fanatical old man; not to mention also the h.o.a.ry Preacher's own century of exortations: with how great moral force all this living warning would be calculated to act upon the world of wickedness and doom! Here was the great ante-diluvian potentate, Noah, a patriarch of ages, wealthy beyond our calculations--(for how else without a needless succession of miracles could he have built and stocked the ark?)--a man of enormous substance, good report, and exalted station, here was he for a hundred and twenty years engaged among crowds of unbelieving workmen, in constructing a most extravagant ship, which, forsooth, filled with samples of all this world's stores, was to sail with our only good family in search of a better. Moreover, Noah here declares that our dear old mother-earth is to be destroyed for her iniquities by rain and sea: and he exhorts us by a solid evidence of his own faith at least, if by nothing else, to repent, and turn to him, whom Abel, Seth, and Enoch, as well as this good Noah, represent as our Maker. Would not such sneers and taunts be probable: would they not amply vindicate the coming judgment? Was not the "long-suffering of G.o.d" likely to have thus been tried "while the ark was preparing?" and when the catastrophe should come, had not that evil generation been duly warned against it? On the whole, it would have been Reason's guess that Noah should be saved as he was; that the ark should have been as we read of it in Genesis; and that the very immensity of its construction should have served for a preaching to mankind. As to any idea that the ark is an unreasonable (some have even said ridiculous) incident to the deluge, it seems to me to have furnished a clear case of antecedent probability.

Lastly: Noah's fall was very likely to have happened: not merely in the theological view of the matter, as an ill.u.s.tration of the truth that no human being can stand fast in righteousness: but from the just consideration that he imported with him the seeds of an impure state of society, the remembered luxuries of that old world. For instance, among the plants of earth which Noah would have preserved for future insertion in the soil, he could not have well forgotten the generous, treacherous Vine. That to a righteous man, little used to all unhallowed sources of exhilaration, this should have been a stepping-stone to a defalcation from G.o.d, was likely. It was probable in itself, and shows the honesty as well as the verisimilitude of Scripture to read, that "Noah began to be a husbandman, and planted a vineyard; and he drank of the wine, and was drunken." There was nothing here but what, taking all things into consideration, Reason might have previously guessed. Why then withhold the easier matter of an afterward belief?

BABEL.

This book ought to be read, as mentally it is written, with at the end of every sentence one of those _et ceteras_, which the genius of a c.o.ke interpreted so keenly of the genius of a Littleton: for, far more remains on each subject to be said, than in any one has been attempted.

Let us pa.s.s on to the story of Babel: I can conceive nothing more _a priori_ probable than the account we read in Scripture. Briefly consider the matter. A mult.i.tude of men, possibly the then whole human family, once more a fallen race, emigrate towards the East, and come to a vast plain in the region of Shinar, afterwards Chaldaea. Fertile, well-watered, apt for every mundane purpose, it yet wanted one great requisite. The degenerate race "put not their trust in G.o.d:" they did not believe but that the world might some day be again destroyed by water: and they required a point of refuge in the possible event of a second deluge from the broken bounds of ocean and the windows of the skies. They had come from the West; more strictly the North-west, a land of mountains, as they deemed them, ready-made refuges: and their scheme, a probable one enough, was to construct some such mountain artificially, so that its top might reach the clouds, as did the summit of Ararat.

This would serve the twofold purpose of outwitting any further attempt to drown them, and of making for themselves a proud name upon the earth.

So, the Lord G.o.d, in his etherealized human form (having taken counsel with His own divine compeers), coming in the guise wherein He was wont to walk with Adam and with Enoch and his other saints of men, "came down and saw the tower:" truly, He needed not have come, for ubiquity was his, and omniscience; but in the days when G.o.d and man were (so to speak) less chronologically divided than as now, and while yet the trial-family was young, it does not seem unlikely that He should. G.o.d then, in his aspect of the Head of all mankind, took notice of that dangerous and unholy combination: and He made within His Triune Mind the wise resolve to break their bond of union. Omniscience had herein a view to ulterior consequences benevolent to man, and He knew that it would be a wise thing for the future world, as well as a discriminative check upon the race then living, to confuse the universal language into many discordant dialects. Was this in any sense an improbable or improper method of making "the devices of the wicked to be of none effect, and of laughing to scorn the counsels of the mighty?" Was it not to have been expected that a fallen race should be disallowed the combinative force necessary to a common language, but that such force should be dissipated and diverted for moral usages into many tongues?--There they were, all the chiefs of men congregated to accomplish a vast, unG.o.dly scheme: and interposing Heaven to crush such insane presumption--and withal thereafter designing to bless by arranging through such means the future interchange of commerce and the enterprise of nationalities--He, in his Trinity, was not unlikely to have said, "Let us go down, and confound their language." What better mode could have been devised to scatter mankind, and so to people the extremities of earth? In order that the various dialects should crystallize apart, each in its discriminative lump, the nucleus of a nation; that thereafter the world might be able no longer to unite as one man against its Lord, but by conflicting interests, the product of conflicting languages, might give to good a better chance of not being altogether overwhelmed; that, though many "a mult.i.tude might go to do evil," it should not thenceforward be the whole consenting family of man; but that, here by one and there by one, the remembrance of G.o.d should be kept extant, and evil no longer acquire an acc.u.mulated force, by having all the world one nation.

JOB.

Every scriptural incident and every scriptural worthy deserves its own particular discussion: and might easily obtain it. For example; the anterior probability that human life in patriarchal times should have been very much prolonged, was obvious; from consideration of--1, the benevolence of G.o.d; 2, the inexperience of man; and 3, the claim so young a world would hold upon each of its inhabitants: whilst Holy Writ itself has prepared an answer to the probable objection, that the years were lunar years, or months; by recording that Arphaxad and Salah and Eber and Peleg and Reu and Serug and Nahor, descendants of Shem, each had children at the average age of two-and-thirty, and yet the lives of all varied in duration from a hundred and fifty years to five hundred.

And many similar credibilities might be alluded to: what shall I say of Abraham's sacrifice, of Moses and the burning bush, of Jonah also, and Elisha, and of the prophets? for the time would fail me to tell how probable and simple in each instance is its deep and marvellous history.

There is food for philosophic thought in every page of ancient Jewish Scripture scarcely less than in those of primitive Christianity: here, after our fashion, we have only touched upon a sample.

The opening scene to the book of Job has vexed the faith of many very needlessly: to my mind, nothing was more likely to have literally and really happened. It is one of those few places where we get an insight into what is going on elsewhere: it is a lifting off the curtain of eternity for once, revealing the magnificent simplicities constantly presented in the halls of heaven. And I am moved to speak about it here, because I think a plain statement of its sublime probabilities will be acceptable to many: especially if they have been hara.s.sed by the doubts of learned men respecting the authorship of that rare history. It signifies nothing who recorded the circ.u.mstances and conversations, so long as they were true, and really happened: given power, opportunity, and honesty, a life of Dr. Johnson would be just as fair in fact, if written by Smollett, as by Boswell, or himself. Whether then Job, the wealthy prince of Uz, or Abraham, or Moses, or Elisha, or Eliphaz, or whoever else, have placed the words on record, there they stand, true; and the whole book in all its points was anteriorly likely to have been decreed a component part of revelation. Without it, there would have been wanting some evidence of a G.o.dly worship among men through the long and dreary interval of several hundred years: there would never have been given for man's help the example of a fort.i.tude, and patience, and trust in G.o.d most brilliant; of a faith in the resurrection and redeemer, signal and definite beyond all other texts in Jewish Scripture: as well as of a human knowledge of G.o.d in his works beyond all modern instance. However, the excellences of that narrative are scarcely our theme: we return to the starting-post of its probability, especially with reference to its supernatural commencement. What we have shown credible, many pages back, respecting good and evil and the denizens of heaven, finds a remarkable after-proof in the two first chapters of Job; and for some such reason, by reference, these two chapters were themselves anteriorly to have been expected.

Let us see what happened:

"There was a day when the sons of G.o.d came to present themselves before the Lord, and Satan came also among them. And the Lord said unto Satan, whence comest thou? Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth G.o.d and escheweth evil? Then Satan answered the Lord, and said, Doth Job fear G.o.d for naught? Hast thou not made a hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all he hath, and he will curse thee to thy face. And the Lord said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord."--[Job 1. 6-13.]

It is a most stately drama: any paraphrase would spoil its dignity, its quiet truth, its unpretending, yet gigantic lineaments. Note: in allusion to our views of evil, that Satan also comes among the sons of G.o.d: note, the generous dependence placed by a generous Master on his servant well-upheld by that Master's own free grace: note, Satan's constant imputation against piety when blessed of G.o.d with worldly wealth, Doth he serve for naught? I can discern no cause wherefore all this scene should not have truly happened; not as in vision of some holy man, but as in fact. Let us read on, before further comment:

"Again, there was a day when the sons of G.o.d came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. And the Lord said unto Satan, Whence comest thou? And Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth G.o.d and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. And Satan answered the Lord, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the Lord said unto Satan, Behold, he is in thine hand; but save his life. So Satan went forth from the presence of the Lord, and smote Job with sore boils, from the sole of his foot unto his crown."

Some such scene, displaying the devil's malice, slandering sneers, and permitted power, recommends itself to my mind as antecedently to have been looked for: in order that we might know from what quarter many of life's evils come; with what aims and ends they are directed; what limits are opposed to our foe; and Who is on our side. We needed some such insight into the heavenly places; some such hint of what is continually going on before the Lord's tribunal; we wanted this plain and simple setting forth of good and evil in personal encounter, of innocence awhile given up to malice for its chastening and its triumph.

Lo, all this so probable scene is here laid open to us, and many, against reason, disbelieve it!

Note, in allusion to our after-theme, the _locus_ of heaven, that there is some such usual place of periodical gathering. Note, the open unchiding loveliness dwelling in the Good One's words, as contrasted with the subtle, slanderous hatred of the Evil. And then the vulgar proverb, Skin for skin: this pious Job is so intensely selfish, that let him lose what he may, he heeds it not; he cares for nothing out of his own skin. And there are many more such notabilities.

Why did I produce these pa.s.sages at length? For their Doric simplicity; for their plain and masculine features; for their obvious truthfulness; for their manifest probability as to fact, and expectability previously to it. Why on earth should they be doubted in their literal sense? and were they not more likely to have happened than to have been invented?

We have no such geniuses now as this writer must have been, who by the pure force of imagination could have created that tableau. Milton had Job to go to. Simplicity is proof presumptive in favour of the plain inspiration of such pa.s.sages: for the plastic mind which could conceive so just a sketch, would never have rested satisfied, without having painted and adorned it picturesquely. Such rare flights of fancy are always made the most of.

One or two thoughts respecting Job's trial. That he should at last give way, was only probable: he was, in short, another Adam, and had another fall; albeit he wrestled n.o.bly. Worthy was he to be named among G.o.d's chosen three, "Noah, Daniel, and Job:" and worthy that the Lord should bless his latter end. This word brings me to the point I wish to touch on; the great compensation which G.o.d gave to Job.

Children can never be regarded as other than individualities: and notwithstanding Eastern feelings about increase in quant.i.ty, its quality is, after all, the question for the heart. I mean that many children to be born, is but an inadequate return for many children dying. If a father loses a well-beloved son, it is small recompense of that aching void that he gets another. For this reason of the affections, and because I suppose that thinkers have sympathized with me in the difficulty, I wish to say a word about Job's children, lost and found.

It will clear away what is to some minds a moral and affectionate objection. Now, this is the state of the case.

The patriarch is introduced to us as possessing so many camels, and oxen, and so forth; and ten children. All these are represented to him by witnesses, to all appearance credible, as dead; and he mourns for his great loss accordingly. Would not a merchant feel to all intents and purposes a ruined man, if he received a clear intelligence from different parts of the world at once that all his ships and warehouses had been destroyed by hurricanes and fire? Faith given, patience follows: and the trial is morally the same, whether the news be true or false. Remarkably enough, after the calamitous time is past, when the good man of Uz is discerned as rewarded by heaven for his patience by the double of every thing once lost--his children remain the same in number, ten. It seems to me quite possible that neither camels, &c., nor children, really had been killed. Satan might have meant it so, and schemed it; and the singly-coming messengers believed it all, as also did the well-enduring Job. But the scriptural word does not go to say that these things happened; but that certain emissaries said they happened. I think the devil missed his mark: that the messengers were scared by some abortive diabolic efforts; and that, (with a natural increase of camels, &c., meanwhile,) the patriarch's paternal heart was more than compensated at the last, by the restoration of his own dear children. They were dead, and are alive again; they were lost, and are found. Like Abraham returning from Mount Calvary with Isaac, it was the Resurrection in a figure.

If to this view objection is made, that, because the boils of Job were real, therefore, similarly real must be all his other evils; I reply, that in the one temptation, the suffering was to be mental; in the other, bodily. In the latter case, positive, personal pain, was the gist of the matter: in the former, the heart might be pierced, and the mind be overwhelmed, without the necessity of any such incurable affliction as children's deaths amount to. G.o.d's mercy may well have allowed the evil one to overreach himself; and when the restoration came, how double was the joy of Job over those ten dear children.

Again, if any one will urge that, in the common view of the case, Job at the last really has twice as many children as before, for that he has ten old ones in heaven, and ten new ones on earth: I must, in answer, think that explanation as unsatisfactory to us, as the verity of it would have been to Job. Affection, human affection, is not so numerically nor vicariously consoled: and it is, perhaps, worth while here to have thrown out (what I suppose to be) a new view of the case, if only to rescue such wealth as children from the infidel's sneer of being confounded with such wealth as camels. Moreover, such a paternal reward was anteriorly more probable.

JOSHUA.

How many of our superficial thinkers have been staggered at the great miracle recorded of Joshua; and how few, even of the deeper sort, comparatively, may have discerned its aptness, its science, and its anterior likelihood: "Sun! stand thou still upon Gibeon; and thou, moon, in the valley of Ajalon." Now, consider, for we hope to vindicate even this stupendous event from the charge of improbability.

Baal and Ashtaroth, chief idols of the Canaanites, were names for sun and moon. It would manifestly be the object of G.o.d and His amba.s.sador to cast utter scorn on such idolatry. And what could be more apt than that Joshua, commissioned to extirpate the corrupted race, should miraculously be enabled, as it were, to bind their own G.o.ds to aid in the destruction of such votaries?

Again: what should Joshua want with the moon for daylight, to help him to rout the foes of G.o.d more fiercely? Why not, according to the astronomical ignorance of those days, let her sail away, unconsorted by the sun, far beyond the valley of Ajalon? There was a reason, here, of secret, un.o.btruded science: if the sun stopped, the moon must stop too; that is to say, both apparently: the fact being that the earth must, for the while, rest on its axis. This, I say, is a latent, scientific hint; and so, likewise, is the accompanying mention as a fact, that the Lord immediately "rained great stones out of heaven" upon the flying host.

For would it not be the case that, if the diurnal rotation of earth were suddenly to stop, the impetus of motion would avail to raise high into the air by centrifugal force, and fling down again by gravity, such unanch.o.r.ed things as fragments of rock?

Once more: our objector will here perhaps inquire, Why not then command the earth to stop--and not the sun and moon? if thus probably Joshua or his Inspirer knew better? Answer. Only let a reasonable man consider what would have been the moral lesson both to Israelite and to Canaanite, if the great successor of Moses had called out, incomprehensibly to all, "Earth, stand thou still on thine axis;"--and lo! as if in utter defiance of such presumption, and to vindicate openly the heathen G.o.ds against the Jewish, the very sun and moon in heaven stopped, and glared on the offender. I question whether such a noon-day miracle might not have perverted to idolatry the whole believing host: and almost reasonably too. The strictly philosophical terms would have entirely nullified the whole moral influence. G.o.d in his word never suffers science to hinder the progress of truth: a worldly philosophy does this almost in every instance, darkening knowledge with a cloud of words: but the science of the Bible is usually concealed in some neighbouring hint quite handy to the record of the phenomena expressed in ordinary language. In fact, for all common purposes, no astronomer finds fault with such phrases as the moon rising, or the sun setting: he speaks according to the appearance, though he knows perfectly well that the earth is the cause of it, and not the sun or moon. Carry this out in Joshua's case.