as the light, nevertheless resembling
that more humble form, the Son of Man, who was afterwards thus by a
circle of probabilities to be made in the form of God; in a shape, not
liable, from its very sinfulness, to the deification either of other
worlds or of this [hero-worship is another and a lower thing altogether;
we speak here of true idolatries:]--was it unlikely, I say, that in such
a shape Deity should have deigned to become visible, and have blazed
Manifested God, the central Sun of Heaven?--This probability, prior to
our forth-flowing thoughts on the Incarnation, though in some measure
anticipating them, will receive further light from the views soon to be
set forth. I know not but that something is additionally due to the
suggestion following; namely: that, raise our swift imagination to what
height we may, and stretch our searching reason to the uttermost, we
cannot, despite of all inventive energies and powers of mind, conceive
any shape more beautiful, more noble, more worthy for a rational
intelligence to dwell in, more in one Homeric word [Greek: theoeides],
than the glorified and etherealized human form divine. Let this serve as
Reason's short reply to any charge of anthropomorphism in the doctrines
of his creed: it was probable that God should be revealed to His
creation; and as to the form of any such revealed essence in any such
infinite beginnings of His work, the most likely of all would appear to
be that one, wherein He, in the ages then to come, was well resolved to
earn the most glorious of all triumphs, the merciful reconciliation of
everlasting justice with everlasting love, the wise and wondrous scheme
of God forgiving sinners.

THE ORIGIN OF EVIL.

It will now be opportune to attempt elucidation of one of the darkest
and deepest riddles ever propounded to the finite understanding; the _a
priori_ likelihood of evil: not, mind, its eternal existence, which is a
false doctrine; but its probable procession from the earliest created
beings, which is a true one.

At first sight, nothing could appear more improbable: nothing more
inconsistent with the recognised attributes of God, than that error,
pain, and sorrow should be mingled in His works. These, the spontaneous
offspring of His love, one might (not all wisely) argue, must always be
good and happy--because perfect as Himself. Because perfect?-- Therein
lies the fallacy, which reason will at once lay bare. Perfection is
attributable