Remembering, then, that these are probabilities, and that the whole
treatise purports to be nothing but a sketch, and not a finished
picture, we have suggestively thus thrown out that the material world,
man's home as man, was likely to have been prepared, as we posteriorly
know it to be. Now, what of man's own person, circumstances, and
individuality? Was it likely that the world should be stocked at once
with many several races, or with one prolific seed? with a specimen of
every variety of the genus man, or with the one generic type capable of
forming those varieties?--Answer. One is by far the likelier in itself,
because one thing must needs be more probable than many things:
additionally; Wisdom and Power are always economical, and where one will
suit the purpose, superfluities are rejected. That this one seed,
covering with its product a various globe under all imaginable
differences of circumstance and climate, should, in the lapse of ages,
generate many species of the genus Man, was antecedently probable. For
example, morality, peace and obedience would exercise transforming
powers: their opposites the like in an opposite way. We can well fancy a
mild and gentle race, as the Hindoo, to spring from the former
educationals: and a family with flashing eyes and strongly-visaged
natures, as the Malay, from a state of hatred, war, and license. We can
well conceive that a tropical sun should carbonize some of that tender
fabric the skin, adding also swift blood and fierce passions: while an
arctic climate would induce a sluggish, stunted race. And, when to these
considerations we add that of promiscuous unions, we arrive at the just
likelihood that the whole family of man, though springing from one root,
should, in the course of generations, be what now we see it.
Further. How should this prolific original, the first man, be created?
and for a name let us call him Adam; a justly-chosen name enough, as
alluding to his medium colour, ruddiness. Should he have been cast upon
the ground an infant, utterly helpless, requiring miraculous aid and
guidance at every turn? Should he be originated in boyhood, that hot and
tumultuous time, when the creature is most rash, and least qualified for
self-government? or should he be first discerned as an adult, in his
prime, equal alike to obedience and rule, to moral control and moral
energy?
Add also here; is it probable there would be any needless interval
placed to pröcreations? or rather, should not such original seed be able
immediately to fulfil the blank world call upon him, and as the
greatly-teeming human father be found fitted from his birth to propagate
his kind? The questions answer themselves.
Again. Should this first man have been discovered originally surrounded
with all the appliances of an after-civilization, clad, and housed, and
rendered artificial? nor rather, in a noble and naturally royal aspect
appear on the stage of life as king of the natural creation, sole warder
of a garden of fruits, with all his food thus readily concocted, and an
eastern climate tempered to his nakedness?
Now, as to the solitariness of this one seed. From what we have already
mused respecting God's benevolence, it would seem probable that the
Maker might not see it good that man should be alone. The seed,
originally one, proved (as was likely) to resemble its great parent,
God, and to be partitionable, or reducible into persons; though with
reasonable differences as between creature and Creator. Woman--Eve, the
living or life-giving--was likely to have sprung out of the composite
seed, Man, in order to companionship and fit society. Moreover, it were
expectable that in the pattern creature, composite man, there should be
involved some apt, mysterious typification of the same creature, after a
fore-known fall restored, as in its perfect state of rëunion with its
Maker. _A posteriori_, the figurative notion is, that the Redeemed
family, or mystical spouse, is incorporated in her husband, the
Redeemer: not so much in the idea of marriage, as (taking election into
view) of a cöcreation; as it were rib of rib, and life woven into life,
not copulated or conjoined, but immingled in the being. This is a
mystery most worthy of deep searching; a mystery deserving philosophic
care, not less than the more unilluminate enjoyment of humble and
believing Christians. I speak concerning Christ and his church.