"Nay, my son, not so," replied the old man. "What you call foresight, is in the Deity what memory would be in man, if it were perfect. It is knowledge. Standing in the midst of eternity, all is present to the eye of God; and he knows what man will do, as well as what man has done; but that does not imply that man has not the liberty of choice, for it is his very own choice that conducts him to the results which God already knows. When a lizard runs away frightened from before your footsteps, you may know positively that it will fly to its hole, but your knowledge does not affect its purpose; nor would it, if your knowledge was as certain as Omniscience. If you ask me why, if man's choice will be bad, the Omnipotent does not will it to be good? I say, it is to leave him that very freedom of choice which you deny. Farther, if there were no evil in the world, morally or physically,--and it would be easy to show that one cannot exist without the other--what would the world be? There would be no virtue, because there could be no possibility of vice; there would be no passions, because there would be nothing to excite them; there would be no wishes, because privation being an ill, no desire for anything could possibly exist; there could be no motion, for the movement of one thing would displace another, which was in its proper place before; there would be no action, for there being neither passions nor wishes, nothing would prompt action. In short, the argument might be carried on to show that the universe would not be, and that the whole would be God alone. No one will deny that the least imperfection is in itself evil, and that without God created what was equal to himself--which implies, as far as the act of creation goes, a mathematical impossibility--whatever he created must have been subject to imperfection, and consequently would admit of evil. Evil once admitted, all the rest follows; and if any one dare to ask, why then God created at all? let him look round on the splendid universe, the thousand magnificent effects of divine love, of divine bounty, and of divine power, and feel himself rebuked for thinking that such attributes could slumber unexerted." "But," said the Chevalier, "it appears to me that your argument militates against the first principle of our religion--the divinity of Christ: for you say it implies an impossibility that God should create what was equal to himself." "Christ was not created," replied the priest, and laying his hand on his breast he bowed his head reverently, repeating the words of Scripture: "This is my only begotten Son, in whom I am well pleased." Whether the Chevalier retained his own opinions or not I cannot tell; but most probably he did, for certain it is, that nothing is more difficult to find in any man, than the _faculty_ of being convinced. However, he dropped the subject, and never more to my knowledge, resumed it.