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forced to pronounce contrary to God's intention I shall call evil and attribute to Satan." Herein I may go wrong in details, and I may have to correct my judgments as I grow in knowledge; but I am confident that, on the whole, I shall be following the teaching of Christ. My spiritual convictions accord with the teaching of that ancient allegory in the book of Genesis, which tells us that Satan, not God, brought sin and death into the world. There was a Fall somewhere, in heaven perhaps as well as on earth—"war in heaven" of the Evil against the Good—a declension from the divine ideal, a lapse by which the whole Universe became imperfect. It has been the work of God, not to create death, but upon the basis of death to erect a hope and faith in a higher life; not to create sin, but out of sin, repentance, and forgiveness, to elicit a higher righteousness than would have been possible (so we speak) if sin had never existed. Similarly of disease, and pain, and the conflict in the animal world for life and death: good has resulted from them; yet I cannot think of them, I cannot even think of change and decay, as being, so to speak, "parts of God's first intention." Stoics, and Christians who imitate Stoics, may call these things "indifferent:" I cannot. And even if I could, what of the ferocity, and cruelty, and exultation in destruction, which are apparent in the animal world? "Death," say the Stoics, "is the mere exit from life." Is it? I was once present at a theatre in Rouen where the hero took a full quarter of an hour to die of poison, and the young Normans who sat round me expressed their strenuous disapprobation: "C'est trop long," they murmured. I have made the same remonstrance in my heart of hearts, ever since I was a boy and saw a cat play with a mouse, and a patient stoat hunt down and catch at last a tired-out rabbit: "It is too long," "It is too cruel." "Did God ordain this?"—I asked: and I answered unhesitat-