thereby earn, if not the annihilation of their being, at least its
endless separation from the Blessed. Manifestly, the wisdom and
benevolence of God would be eager and swift to devise a plan for the
redemption of so lost a race. Why He should permit their fall at all
will be reverentially descanted on in its proper section; meanwhile, how
is it probable that God, first, by any theory consistently with truth
and justice, could, and next by power and contrivance actually would,
lift up again this sinful family from the pit of condemnation? Reason is
to search the question well: and after much thought, you will arrive at
the truth that there was but one way probable. Rebellion against the
Great and Self-existent Author of all things, must needfully involve
infinite punishment; if only because He is infinite, and his laws of an
eternal sanction. The problem then was, how to inflict the unbounded
punishment thus claimed by justice for a transgressional condition, and
yet at love's demand to set the prisoner free: how to be just, and
simultaneously justifier of the guilty. That was a question
magnificently solved by God alone: magnificently about to be solved, as
according to our argument seemed probable, by God Triune, in wondrous
self-involving council. The solution would be rationally this. Himself,
in his character of filial obedience, should pay the utter penalty to
Himself in his character of paternal authority, whilst Himself in the
character of quickening spirit, should restore the ransomed family from
death to life, from the power of evil unto good. Was not this a most
probable, a most reasonably probable scheme? was it not altogether wise
and philosophical, as well as entirely generous and kind to wretched
men?

And (returning to our present topic), was it not antecedently to have
been expected that God the Son (so to put it) should, in the shape He
was thereafter to assume upon earth, appear upon the eternal throne of