w $ The J?tan of the
hood), the conclusion would be that none would have been found perfe&ly obedient and worthy ; because none would possess that clear knowledge of and experience with God, which would develop in them full confidence in his laws, beyond their personal judgment. We are assured that it was Christ's knowledge of the Father that enabled him to trust and obey implicitly. (Isa. 53 :ir.) But let us suppose that one-fourth would gain life ; or even more, suppose that one- half were found worthy, and that the other half would suffer the wages of sin, death. Then what? Let us suppose the other half, the obedient, had neither experienced nor witnessed sin : might they not forever feel a curiosity to- ward things forbidden, only restrained through fear of God and of the penalty? Their service could not be so hearty as though they knew good and evil ; and hence had a full appreciation of the benevolent designs of the Creator in making the laws which govern his own course as well as the course of his creatures.
Then, too, consider the half that would thus go into death as the result of their own wilful sin. They would be lastingly cut off from life, and their only hope would be that God would in love remember them as his creatures, the work of his hands, and prorfde another trial for them. But why do so? The only reason would be a hope that if they were re-awakened and tried again, some of them, by reason of their larger experience^ might then choose obedi- ence and live.
But even if such a plan were as good in its results as the one God has adopted, there would be serious objeflions to it
How much more like the wisdom of God to confine sin te certain limits, as his plan does. How much better even our finite minds can discern it to be, to have but one perfeA and impartial law, which declares the wages of wilful sin to be death <iestru<aion cutting off from life.
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