Such and far more numerous have been the actual stages of creative action. Are we entitled to call them a failure because they were relatively imperfect, or any fresh intervention of divine power an interference to remedy a previous failure? On the contrary, these so‐called interventions are the persistent carrying out of a determined purpose. The acts of Deity are inaccurately designated interventions. He is always working with the most perfect knowledge of the means which He employs, and the most perfect controul over them. Failure with Him is impossible. The word “intervention” as applied to the operations of God conveys the idea of a machine which He originally constructed, and then left to its own operations. Such a machine will in course of time get out of order, or perform its work imperfectly, and require to be supplemented by additional contrivances. Thus when the clock ceases to go there arises a necessity for the intervention of the clockmaker. He constructs his clock and leaves it to itself. But creation is no mere machine; the Divine worker is always present in His works. The last idea which would have occurred to the authors of the Bible was that God was obliged to be making a number of special interventions to cure defects in the results of His operations. As the Bible cannot help using the language of man, expressions derived from the defects of human language are at times used in it, but the one prevalent idea is that God is always present working in the kingdoms of nature and of grace, that all His actions are the constant carrying out of a predetermined purpose, and that with Him is no variableness neither shadow of turning. If the possibility of the introduction of moral evil into the universe is a necessary condition of the creation of a free moral agent, or in other words, if the contrary supposition involves a contradiction, the Creator must have viewed the production of such a free agent as so desirable, that it formed a part of His purpose to create him notwithstanding this possibility. If then moral evil became a fact, it involved no failure in the purposes of God. He must have viewed the existence of such beings as desirable, even if this contingency became a fact. Why, I ask, may not a further manifestation of Himself, by means of which moral evil might be reduced to the smallest dimensions, or even ultimately removed, while freedom is still preserved, form a portion of the same great purpose of the divine mind? If this be possible, the assertion that Redemption is a special intervention of God for the purpose of remedying the breaking down of his creative plan, is disproved, and with it all the other inferences of the numerous writers whose views I am considering.