those evils. In so far as Evolution has taught this, it has helped to strengthen, not to weaken, our faith. But then, if we are to use this language, we must learn to think, not of "Evolution by itself," but of "Evolution with Satan." "Evolution without Satan" would appal us by the seeming wastefulness and ubiquity of conflict and the indirectness of its benefits; but "Evolution with Satan" enables us to realize God as our refuge and strength amid the utmost storms and tempests of destruction.
If any one says that the belief in Satan is inexpedient, I am ready to give him a patient hearing; but I find it difficult to listen patiently to what people are pleased to call arguments against it. For example, "Duty can exist only in a world of conflict;" to which the reply is obvious, "But God might have made men for love and harmonious obedience, and not for duty and conflict." This, of course, is a very presumptuous statement, such as Bishop Butler would have condemned; but it is a fitting reply to a still more presumptuous implied statement. God has revealed Himself as Righteousness and Goodness without internal conflict; He has also revealed His purpose to conform us to Himself; and the Bible speaks of Him as being opposed by an Adversary who caused men for a time to differ from the divine image; is it not then a very presumptuous thing to imply that "God could not have created men but for conflict and duty," or, in other words, "God could not have made us better than we are, even had there been no Adversary opposing His will?" Again, we hear it said that, "An evil Spirit contending against a good Spirit must needs have produced two distinct worlds, and not the one progressive world of which we have experience:" to which the answer is equally obvious, "The orbit of every planet, or the path of any projectile, shews that two different forces may result in one continuous curve."
