The Complete Prose Works of Martin Farquhar Tupper

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NOAH.

When the world, about to grow so wicked, was likely thus to have been
cleansed, and so renewed, the great experiment of man's possible
righteousness was probable to be repeated in another form. We may fancy
some high angelic mind to have gone through some such line of thought as
this, respecting the battle and combatants. Were those champions,
Lucifer and Adam, really fit to be matched together? Was the tourney
just; were the weapons equal; was it, after all, a fair fight?--on one
side, the fallen spirit, mighty still, though fallen, subtlest, most
unscrupulous, most malicious, exerting every energy to rear a rebel
kingdom against God; on the other, a new-born, inexperienced, innocent,
and trustful creature, a poor man vexed with appetites, and as naked for
absolute knowledge in his mind as for garments on his body. Was it, in
this view of the case, an equal contest? were the weapons of that
warfare matched and measured fairly?

Some such objection, we may suppose, might seem to have been admissible,
as having a show at least of reason: and, after the world was to have
been cleansed of all its creatures in the manner I have mentioned, a new
champion is armed for the conflict, totally different in every respect;
and to reason's view vastly superior.

This time, the Adam of renewed earth is to be the best and wisest, nay,
the only good and wise one of the whole lost family: a man, with the
experience of full six hundred years upon his hoary brow, with the
unspeakable advantage of having walked with God all those long-drawn
centuries, a patriarch of twenty generations, recognised as the one
great and faithful witness, the only worshipper and friend of his
Creator. Could a finer sample be conceived? was not Noah the only spark
of spiritual "consolation" in the midst of earth's dark death? and was
not he the best imaginable champion to stand against the wiles of the
devil? Verily, reason might have guessed, that if Deity saw fit to renew
the fight at all, the representative of man should have been Noah.

Before we touch upon the immediate fall of this new Adam also, at a time
when God and reason had deserted him, it will be more orderly to allude
to the circumstances of his preservation in the flood. How, in such a
hurlyburly of the elements, should the chosen seed survive? No house,
nor hill-top, no ordinary ship would serve the purpose: still less the
unreasonable plan of any cavern hermetically sealed, or any aerial
chariot miraculously lifted up above the lower firmament. To use plain
and simple words, I can fancy no wiser method than a something between a
house and a diving-bell; a vessel, entirely storm-tight and water-tight,
which nevertheless for necessary air should have an open window at the
top: say, one a cubit square. This, properly hooded against deluging
rain, and supplied with such helps to ventilation as leathern pipes, air
tunnels and similar appliances, would not be an impracticable method.
However, instead of being under water as a diving-bell, the vessel would
be better made to float upon the rising flood, and thus continually
keeping its level, would be ready to strike land as the waters assuaged.

Now, as to the size of this ark, this floating caravan, it must needs be
very large; and also take a great time in building. For, suffering cause
and effect to go on without a new creation, it was reasonable to suppose
that the man, so launching as for another world on the ocean of
existence, would take with him (especially if God's benevolence so
ordered it) all the known appliances of civilized life; as well as a
pair or two of every creature he could collect, to stock withal the
renewed earth according to their various excellences in their kinds. The
lengthy, arduous, and expensive preparation of this mighty ark--a vessel
which must include forests of timber and consume generations in
building; besides the world-be-known collection of all manner of strange
animals for the stranger fancy of a fanatical old man; not to mention
also the hoary Preacher's own century of exortations: with how great
moral force all this living warning would be calculated to act upon the
world of wickedness and doom! Here was the great ante-diluvian
potentate, Noah, a patriarch of ages, wealthy beyond our
calculations--(for how else without a needless succession of miracles
could he have built and stocked the ark?)--a man of enormous substance,
good report, and exalted station, here was he for a hundred and twenty
years engaged among crowds of unbelieving workmen, in constructing a
most extravagant ship, which, forsooth, filled with samples of all this
world's stores, was to sail with our only good family in search of a
better. Moreover, Noah here declares that our dear old mother-earth is
to be destroyed for her iniquities by rain and sea: and he exhorts us by
a solid evidence of his own faith at least, if by nothing else, to
repent, and turn to him, whom Abel, Seth, and Enoch, as well as this
good Noah, represent as our Maker. Would not such sneers and taunts be
probable: would they not amply vindicate the coming judgment? Was not
the "long-suffering of God" likely to have thus been tried "while the
ark was preparing?" and when the catastrophe should come, had not that
evil generation been duly warned against it? On the whole, it would have
been Reason's guess that Noah should be saved as he was; that the ark
should have been as we read of it in Genesis; and that the very
immensity of its construction should have served for a preaching to
mankind. As to any idea that the ark is an unreasonable (some have even
said ridiculous) incident to the deluge, it seems to me to have
furnished a clear case of antecedent probability.

Lastly: Noah's fall was very likely to have happened: not merely in the
theological view of the matter, as an illustration of the truth that no
human being can stand fast in righteousness: but from the just
consideration that he imported with him the seeds of an impure state of
society, the remembered luxuries of that old world. For instance, among
the plants of earth which Noah would have preserved for future insertion
in the soil, he could not have well forgotten the generous, treacherous
Vine. That to a righteous man, little used to all unhallowed sources of
exhilaration, this should have been a stepping-stone to a defalcation
from God, was likely. It was probable in itself, and shows the honesty
as well as the verisimilitude of Scripture to read, that "Noah began to
be a husbandman, and planted a vineyard; and he drank of the wine, and
was drunken." There was nothing here but what, taking all things into
consideration, Reason might have previously guessed. Why then withhold
the easier matter of an afterward belief?

BABEL.

This book ought to be read, as mentally it is written, with at the end
of every sentence one of those _et ceteras_, which the genius of a Coke
interpreted so keenly of the genius of a Littleton: for, far more
remains on each subject to be said, than in any one has been attempted.

Let us pass on to the story of Babel: I can conceive nothing more _a
priori_ probable than the account we read in Scripture. Briefly consider
the matter. A multitude of men, possibly the then whole human family,
once more a fallen race, emigrate towards the East, and come to a vast
plain in the region of Shinar, afterwards Chaldaea. Fertile,
well-watered, apt for every mundane purpose, it yet wanted one great
requisite. The degenerate race "put not their trust in God:" they did
not believe but that the world might some day be again destroyed by
water: and they required a point of refuge in the possible event of a
second deluge from the broken bounds of ocean and the windows of the
skies. They had come from the West; more strictly the North-west, a land
of mountains, as they deemed them, ready-made refuges: and their scheme,
a probable one enough, was to construct some such mountain artificially,
so that its top might reach the clouds, as did the summit of Ararat.
This would serve the twofold purpose of outwitting any further attempt
to drown them, and of making for themselves a proud name upon the earth.
So, the Lord God, in his etherealized human form (having taken counsel
with His own divine compeers), coming in the guise wherein He was wont
to walk with Adam and with Enoch and his other saints of men, "came down
and saw the tower:" truly, He needed not have come, for ubiquity was
his, and omniscience; but in the days when God and man were (so to
speak) less chronologically divided than as now, and while yet the
trial-family was young, it does not seem unlikely that He should. God
then, in his aspect of the Head of all mankind, took notice of that
dangerous and unholy combination: and He made within His Triune Mind the
wise resolve to break their bond of union. Omniscience had herein a view
to ulterior consequences benevolent to man, and He knew that it would be
a wise thing for the future world, as well as a discriminative check
upon the race then living, to confuse the universal language into many
discordant dialects. Was this in any sense an improbable or improper
method of making "the devices of the wicked to be of none effect, and of
laughing to scorn the counsels of the mighty?" Was it not to have been
expected that a fallen race should be disallowed the combinative force
necessary to a common language, but that such force should be dissipated
and diverted for moral usages into many tongues?--There they were, all
the chiefs of men congregated to accomplish a vast, ungodly scheme: and
interposing Heaven to crush such insane presumption--and withal
thereafter designing to bless by arranging through such means the future
interchange of commerce and the enterprise of nationalities--He, in his
Trinity, was not unlikely to have said, "Let us go down, and confound
their language." What better mode could have been devised to scatter
mankind, and so to people the extremities of earth? In order that the
various dialects should crystallize apart, each in its discriminative
lump, the nucleus of a nation; that thereafter the world might be able
no longer to unite as one man against its Lord, but by conflicting
interests, the product of conflicting languages, might give to good a
better chance of not being altogether overwhelmed; that, though many "a
multitude might go to do evil," it should not thenceforward be the whole
consenting family of man; but that, here by one and there by one, the
remembrance of God should be kept extant, and evil no longer acquire an
accumulated force, by having all the world one nation.

JOB.

Every scriptural incident and every scriptural worthy deserves its own
particular discussion: and might easily obtain it. For example; the
anterior probability that human life in patriarchal times should have
been very much prolonged, was obvious; from consideration of--1, the
benevolence of God; 2, the inexperience of man; and 3, the claim so
young a world would hold upon each of its inhabitants: whilst Holy Writ
itself has prepared an answer to the probable objection, that the years
were lunar years, or months; by recording that Arphaxad and Salah and
Eber and Peleg and Reu and Serug and Nahor, descendants of Shem, each
had children at the average age of two-and-thirty, and yet the lives of
all varied in duration from a hundred and fifty years to five hundred.
And many similar credibilities might be alluded to: what shall I say of
Abraham's sacrifice, of Moses and the burning bush, of Jonah also, and
Elisha, and of the prophets? for the time would fail me to tell how
probable and simple in each instance is its deep and marvellous history.
There is food for philosophic thought in every page of ancient Jewish
Scripture scarcely less than in those of primitive Christianity: here,
after our fashion, we have only touched upon a sample.

The opening scene to the book of Job has vexed the faith of many very
needlessly: to my mind, nothing was more likely to have literally and
really happened. It is one of those few places where we get an insight
into what is going on elsewhere: it is a lifting off the curtain of
eternity for once, revealing the magnificent simplicities constantly
presented in the halls of heaven. And I am moved to speak about it
here, because I think a plain statement of its sublime probabilities
will be acceptable to many: especially if they have been harassed by the
doubts of learned men respecting the authorship of that rare history. It
signifies nothing who recorded the circumstances and conversations, so
long as they were true, and really happened: given power, opportunity,
and honesty, a life of Dr. Johnson would be just as fair in fact, if
written by Smollett, as by Boswell, or himself. Whether then Job, the
wealthy prince of Uz, or Abraham, or Moses, or Elisha, or Eliphaz, or
whoever else, have placed the words on record, there they stand, true;
and the whole book in all its points was anteriorly likely to have been
decreed a component part of revelation. Without it, there would have
been wanting some evidence of a godly worship among men through the long
and dreary interval of several hundred years: there would never have
been given for man's help the example of a fortitude, and patience, and
trust in God most brilliant; of a faith in the resurrection and
redeemer, signal and definite beyond all other texts in Jewish
Scripture: as well as of a human knowledge of God in his works beyond
all modern instance. However, the excellences of that narrative are
scarcely our theme: we return to the starting-post of its probability,
especially with reference to its supernatural commencement. What we have
shown credible, many pages back, respecting good and evil and the
denizens of heaven, finds a remarkable after-proof in the two first
chapters of Job; and for some such reason, by reference, these two
chapters were themselves anteriorly to have been expected.

Let us see what happened:

"There was a day when the sons of God came to present themselves before
the Lord, and Satan came also among them. And the Lord said unto Satan,
whence comest thou? Then Satan answered the Lord, and said, From going
to and fro in the earth, and from walking up and down in it. And the
Lord said unto Satan, Hast thou considered my servant Job, that there is
none like him in the earth, a perfect and an upright man, one that
feareth God and escheweth evil? Then Satan answered the Lord, and said,
Doth Job fear God for naught? Hast thou not made a hedge about him, and
about his house, and about all that he hath on every side? Thou hast
blessed the work of his hands, and his substance is increased in the
land. But put forth thine hand now, and touch all he hath, and he will
curse thee to thy face. And the Lord said unto Satan, Behold, all that
he hath is in thy power; only upon himself put not forth thine hand. So
Satan went forth from the presence of the Lord."--[Job 1. 6-13.]

It is a most stately drama: any paraphrase would spoil its dignity, its
quiet truth, its unpretending, yet gigantic lineaments. Note: in
allusion to our views of evil, that Satan also comes among the sons of
God: note, the generous dependence placed by a generous Master on his
servant well-upheld by that Master's own free grace: note, Satan's
constant imputation against piety when blessed of God with worldly
wealth, Doth he serve for naught? I can discern no cause wherefore all
this scene should not have truly happened; not as in vision of some holy
man, but as in fact. Let us read on, before further comment:

"Again, there was a day when the sons of God came to present themselves
before the Lord, and Satan came also among them to present himself
before the Lord. And the Lord said unto Satan, Whence comest thou? And
Satan answered the Lord, and said, From going to and fro in the earth,
and from walking up and down in it. And the Lord said unto Satan, Hast
thou considered my servant Job, that there is none like him in the
earth, a perfect and an upright man, one that feareth God and escheweth
evil? and still he holdeth fast his integrity, although thou movedst me
against him, to destroy him without cause. And Satan answered the Lord,
and said, Skin for skin, yea, all that a man hath will he give for his
life. But put forth thine hand now, and touch his bone and his flesh,
and he will curse thee to thy face. And the Lord said unto Satan,
Behold, he is in thine hand; but save his life. So Satan went forth from
the presence of the Lord, and smote Job with sore boils, from the sole
of his foot unto his crown."

Some such scene, displaying the devil's malice, slandering sneers, and
permitted power, recommends itself to my mind as antecedently to have
been looked for: in order that we might know from what quarter many of
life's evils come; with what aims and ends they are directed; what
limits are opposed to our foe; and Who is on our side. We needed some
such insight into the heavenly places; some such hint of what is
continually going on before the Lord's tribunal; we wanted this plain
and simple setting forth of good and evil in personal encounter, of
innocence awhile given up to malice for its chastening and its triumph.
Lo, all this so probable scene is here laid open to us, and many,
against reason, disbelieve it!

Note, in allusion to our after-theme, the _locus_ of heaven, that there
is some such usual place of periodical gathering. Note, the open
unchiding loveliness dwelling in the Good One's words, as contrasted
with the subtle, slanderous hatred of the Evil. And then the vulgar
proverb, Skin for skin: this pious Job is so intensely selfish, that let
him lose what he may, he heeds it not; he cares for nothing out of his
own skin. And there are many more such notabilities.

Why did I produce these passages at length? For their Doric simplicity;
for their plain and masculine features; for their obvious truthfulness;
for their manifest probability as to fact, and expectability previously
to it. Why on earth should they be doubted in their literal sense? and
were they not more likely to have happened than to have been invented?
We have no such geniuses now as this writer must have been, who by the
pure force of imagination could have created that tableau. Milton had
Job to go to. Simplicity is proof presumptive in favour of the plain
inspiration of such passages: for the plastic mind which could conceive
so just a sketch, would never have rested satisfied, without having
painted and adorned it picturesquely. Such rare flights of fancy are
always made the most of.

One or two thoughts respecting Job's trial. That he should at last give
way, was only probable: he was, in short, another Adam, and had another
fall; albeit he wrestled nobly. Worthy was he to be named among God's
chosen three, "Noah, Daniel, and Job:" and worthy that the Lord should
bless his latter end. This word brings me to the point I wish to touch
on; the great compensation which God gave to Job.

Children can never be regarded as other than individualities: and
notwithstanding Eastern feelings about increase in quantity, its quality
is, after all, the question for the heart. I mean that many children to
be born, is but an inadequate return for many children dying. If a
father loses a well-beloved son, it is small recompense of that aching
void that he gets another. For this reason of the affections, and
because I suppose that thinkers have sympathized with me in the
difficulty, I wish to say a word about Job's children, lost and found.
It will clear away what is to some minds a moral and affectionate
objection. Now, this is the state of the case.

The patriarch is introduced to us as possessing so many camels, and
oxen, and so forth; and ten children. All these are represented to him
by witnesses, to all appearance credible, as dead; and he mourns for his
great loss accordingly. Would not a merchant feel to all intents and
purposes a ruined man, if he received a clear intelligence from
different parts of the world at once that all his ships and warehouses
had been destroyed by hurricanes and fire? Faith given, patience
follows: and the trial is morally the same, whether the news be true or
false. Remarkably enough, after the calamitous time is past, when the
good man of Uz is discerned as rewarded by heaven for his patience by
the double of every thing once lost--his children remain the same in
number, ten. It seems to me quite possible that neither camels, &c., nor
children, really had been killed. Satan might have meant it so, and
schemed it; and the singly-coming messengers believed it all, as also
did the well-enduring Job. But the scriptural word does not go to say
that these things happened; but that certain emissaries said they
happened. I think the devil missed his mark: that the messengers were
scared by some abortive diabolic efforts; and that, (with a natural
increase of camels, &c., meanwhile,) the patriarch's paternal heart was
more than compensated at the last, by the restoration of his own dear
children. They were dead, and are alive again; they were lost, and are
found. Like Abraham returning from Mount Calvary with Isaac, it was the
Resurrection in a figure.

If to this view objection is made, that, because the boils of Job were
real, therefore, similarly real must be all his other evils; I reply,
that in the one temptation, the suffering was to be mental; in the
other, bodily. In the latter case, positive, personal pain, was the gist
of the matter: in the former, the heart might be pierced, and the mind
be overwhelmed, without the necessity of any such incurable affliction
as children's deaths amount to. God's mercy may well have allowed the
evil one to overreach himself; and when the restoration came, how double
was the joy of Job over those ten dear children.

Again, if any one will urge that, in the common view of the case, Job at
the last really has twice as many children as before, for that he has
ten old ones in heaven, and ten new ones on earth: I must, in answer,
think that explanation as unsatisfactory to us, as the verity of it
would have been to Job. Affection, human affection, is not so
numerically nor vicariously consoled: and it is, perhaps, worth while
here to have thrown out (what I suppose to be) a new view of the case,
if only to rescue such wealth as children from the infidel's sneer of
being confounded with such wealth as camels. Moreover, such a paternal
reward was anteriorly more probable.

JOSHUA.

How many of our superficial thinkers have been staggered at the great
miracle recorded of Joshua; and how few, even of the deeper sort,
comparatively, may have discerned its aptness, its science, and its
anterior likelihood: "Sun! stand thou still upon Gibeon; and thou, moon,
in the valley of Ajalon." Now, consider, for we hope to vindicate even
this stupendous event from the charge of improbability.

Baal and Ashtaroth, chief idols of the Canaanites, were names for sun
and moon. It would manifestly be the object of God and His ambassador to
cast utter scorn on such idolatry. And what could be more apt than that
Joshua, commissioned to extirpate the corrupted race, should
miraculously be enabled, as it were, to bind their own gods to aid in
the destruction of such votaries?

Again: what should Joshua want with the moon for daylight, to help him
to rout the foes of God more fiercely? Why not, according to the
astronomical ignorance of those days, let her sail away, unconsorted by
the sun, far beyond the valley of Ajalon? There was a reason, here, of
secret, unobtruded science: if the sun stopped, the moon must stop too;
that is to say, both apparently: the fact being that the earth must, for
the while, rest on its axis. This, I say, is a latent, scientific hint;
and so, likewise, is the accompanying mention as a fact, that the Lord
immediately "rained great stones out of heaven" upon the flying host.
For would it not be the case that, if the diurnal rotation of earth were
suddenly to stop, the impetus of motion would avail to raise high into
the air by centrifugal force, and fling down again by gravity, such
unanchored things as fragments of rock?

Once more: our objector will here perhaps inquire, Why not then command
the earth to stop--and not the sun and moon? if thus probably Joshua or
his Inspirer knew better? Answer. Only let a reasonable man consider
what would have been the moral lesson both to Israelite and to
Canaanite, if the great successor of Moses had called out,
incomprehensibly to all, "Earth, stand thou still on thine axis;"--and
lo! as if in utter defiance of such presumption, and to vindicate openly
the heathen gods against the Jewish, the very sun and moon in heaven
stopped, and glared on the offender. I question whether such a noon-day
miracle might not have perverted to idolatry the whole believing host:
and almost reasonably too. The strictly philosophical terms would have
entirely nullified the whole moral influence. God in his word never
suffers science to hinder the progress of truth: a worldly philosophy
does this almost in every instance, darkening knowledge with a cloud of
words: but the science of the Bible is usually concealed in some
neighbouring hint quite handy to the record of the phenomena expressed
in ordinary language. In fact, for all common purposes, no astronomer
finds fault with such phrases as the moon rising, or the sun setting: he
speaks according to the appearance, though he knows perfectly well that
the earth is the cause of it, and not the sun or moon. Carry this out in
Joshua's case.