conceive a cold eye seeing all things heedlessly, and a clear mind
knowing all things heartlessly)--in the case, I say, of all these
accidental attributes, there recurs for argument, one analogous to that
by which we showed the anterior probability of a self-existence. Things
positive must precede things negative. Sight must have been, before
blindness is possible; and before we can arrive at a just idea of no
sight. Power must be precursor to an abstraction from power, or
weakness. The minor-existence of ignorance is an impossibility, unless
you prëallow the major-existence of wisdom; for it amounts to a debasing
or a diminution of wisdom. Sin is well defined to be, the transgression
of law; for without law, there can be no sin. So, also, without wisdom,
there can be no ignorance; without power, there can be no weakness;
without goodness, there can be no evil.

Furthermore. An affirmative--such as wisdom, power, goodness--can exist
absolutely; it is in the nature of a Something: but a negative--such as
ignorance, weakness, evil--can only exist relatively; and it would,
indeed, be a Nothing, were it not for the previous and now simultaneous
existence of its wiser, stronger, and better origin. Abstract evil is as
demonstrably an impossibility as abstract ignorance, or abstract
weakness. If evil could have self-existed, it would in the moment of its
eternal birth have demolished itself. Virtue's intrinsic concord tends
to perpetual being: vice's innate discord struggles always with a force
towards dissolution. Goodness, wisdom, power have existences, and have
had existences from all eternity, though gulphed within the Godhead; and
that, whether evidenced in act or not: but their corruptions have had no
such original existence, but are only the same entities perverted. Love
would be love still, though there were no existent object for its
exercise: Beauty would be beauty still, though there were no created
thing to illustrate its fairness: Power would be power still, though