ual universe is not in the
best of all possible conditions; for we might conceive it to be better
than it is. If there were no sin and no suffering, but everywhere a purity
and bliss as great as it is possible to conceive, this would be a vast
improvement in the actual state of the universe. Such is the magnificent
dream of the sceptic; and, as we have seen, it is not without truth and
justice that he thus dreams. But with this dream of his, magnificent as it
is, there is connected another which is infinitely false: for he imagines
that the sublime spectacle of a world without sin, that the beatific
vision of a universe robed in stainless splendour might have been realized
by the Divine Omnipotence; whereas, this could have been realized only by
the universal and continued cooeperation of the whole intelligent creation
with the grand design of God. On the other hand, the theist, by conceding
the error and contesting the truth of the sceptic, has inextricably
entangled himself in the toils of the adversary.

The only remaining question which the sceptic has to ask is, that since
God might have prevented moral evil by the creation of no beings who he
foresaw would sin, why did he create such beings? Why did he not leave all
such uncreated, and call into existence only such as he foreknew would
obey his law, and become like himself in purity and bliss? This question
has been fully answered both from reason and revelation. We have shown
that the highest good of the universe required the creation of such
beings. We have shown that it is by his dealings with the sinner that the
foundation of his spiritual empire is secured, and its boundaries
enlarged. In particular, we have shown, from revelation, that it is by the
redemption of a fallen world that all unfallen worlds are preserved in
their allegiance to his throne, and kept warm in the bosom of his
blessedness.

If the sceptic should complain that this is to meet him, not with weapons
drawn from the armory of reason, but from that of revelation, our reply is
at hand: he has no longer anything left to be met. His argument, which
assumes that a Being of infinite power could easily cause holiness to
exist, has been shown to be false. This very assumption, this major
premiss, which has been so long conceded to him, has been taken out of his
hands, and demolished. Hence, we do not oppose the shield of faith to his
argument; we hold it in triumph over his exploded sophism. We mer