professor of economics. The same ratio obtains in other large cities of our land. Scenes of pinching poverty occur within a few blocks of the most wanton luxury and extravagance. One lady spends fifty thousand dollars—enough to satisfy all the hungry—on one evening’s entertainment. Oranges rot on the Pacific coast by car-loads, when the children of the Ghetto scarcely taste them.

Nature fills her storehouses, and tries to scatter with a prodigal hand, but her resources are cornered and controlled by a criminal system which revolves around the “almighty dollar”—the root of all evil.

Are we to conclude that man’s free agency is responsible for this moral monstrosity? Or, to be theologically particular, shall we say, free agency dominated by an innate disposition to evil: human depravity, original sin, the carnal mind? Allowing the fullest latitude to the free moral agency of the race; allowing the evil nature, like the foul soil producing a continuous crop of vile weeds, to produce an inexorable bent, or predisposition to sin, operating on man’s free agency—have we a full and sufficient explanation of the presence and power of Evil?

The carnal mind is enmity with God, not subject to His laws; but the carnal mind is in competition with a human nature, wherein are found emotions and sentiments that are far from being all sinful: sympathy, tenderness, benevolence, paternal and filial love, sex-love, and honesty. Again, we rarely find environment as an unmixed evil. Notwithstanding these hindrances the press almost daily has details and delineations of crimes so fearful and shocking that no trace of the human appears. Frequently we hear of a man, who has committed some dreadful outrage, personified as “beast,” “fiend,” “inhuman,” etc. A young man in his teens, wishing to marry, but being under age and without sufficient means, decided that if he could dispose of his father, mother, brother, and sister—the farm and property would all be his, then, unmolested, could consummate his matrimonial plans. Whereupon, armed with an axe, at the midnight hour, he executes his “fiendish” plot. Another man, with a young and beautiful wife, and the father of two bright children, becomes infatuated with a young woman in a distant state; he woos and wins her affections; he returns home to arrange “some business matters” on the day preceding the wedding. This business matter was to dispose of his wife and children, which he did; on the following night, led to the marriage altar an innocent, unsuspecting girl. A young minister commits double murder, and on the following day enters his pulpit and preaches from the text: “Let the words of my mouth, and the meditations of my heart, be acceptable in Thy sight, O Lord.”

These cases are actual occurrences, mentioned for emphasis only, that the problem of evil may be studied from life. These examples prove conclusively that the problem goes deeper than human depravity or free agency; both are accessories—conditions, binding cords, as it were, but the jarring stroke comes from a mightier hand.

The unregenerated heart has been called a “playground,” and a “coaling station” for the headmaster of all villainies. It was more than wounded pride and vanity that propagated the scheme of Haman, whereby a whole nation was to be destroyed at a single stroke. Vengeance and hate are terrible passions, but only as they are fanned by the breath of an inhabitant of the Inferno can they go to such extremes. It was more than a desire to crush out heresy that could instigate a “St. Bartholomew’s Day,” then sing the Te Deum after the bloody deed was accomplished.

We shall endeavour in the subsequent pages to throw a few rays of light, in obscure corners, on the problem of evil through its multiform phases and ramifications.

II

THE ORIGIN OF EVIL

“And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.”—Revelation xii. 9.

It requires but a casual survey of this problem to reach a conclusion that its hideousness cannot be explained by any other hypothesis than the power of an invisible Personality. When we scrutinize the footprints of the race, it will be found that progress has been along a dark, slimy trail; the infidels and philosophers who are loud in their boastings of inherent goodness will have difficulty in reconciling this fact. All who think are confronted with an ever-recurring question—yea, exclamations: why do such things happen? What meaneth these barbarities, ravages, cruelties? Why so much domestic discord, ending in ruin—so many suicides? Why do men and women hurl themselves over the precipice of vice and deadly indulgences—when even a novice might easily see the inevitable?

For a parallel we are reminded of an incident in war: log-chains were used when the cannon-ball supply was exhausted; lanes the width of the chain length were mowed through the ranks of the opposing army. These chasms of death were closed up each time, only to be cut down again by the next discharge. The pathway of ruin is thronged—the “broad road” is easy; however, there is something stranger than this utter blindness: the victims laugh and shout on this highway, paved as it is by the macadam of crushed humanity.

Now, can there be found a rationale for this dreadful twist in human affairs—this seeming unfathomable conundrum? We cannot believe that God would create a “footstool” in which sin, suffering, and misery were to abound; no such provision could have been in the divine plan. In the Word of God alone we find the explanation of it all. The Word gives an unmistakable account of an insurrection in heaven: “Michael and his angels fought against the dragon, and the dragon fought and his angels, and prevailed not.” This strange warfare was inaugurated by the great archangelic leader.

This “war in heaven” could have but one ending: the complete overthrow of the disturber and his followers. They were cast out, and are, beyond a doubt, swarming around this sin-blinded planet—invisible, yet personal and all but omnipresent. When we remember that one-third of the angelic population of heaven cast their lot with this chieftain, his strength and personality can be somewhat understood. It is written: “The tail (influence) of the dragon drew the third part of the stars (angels) of heaven, and cast them down to the earth.” In their relation to heaven, the dragon and his angels met with irremediable ruin; now, defeated, humiliated, maddened, doomed, this fallen archangel and his innumerable myrmidons are filling the whole earth with every curse that can be conjured up by their superior, supernatural intelligence. There can be no room to doubt the truth of this hellish propaganda, as he is called the “god of this world.”

It must be kept clearly in mind that the powers of darkness can, in no sense, mean an ethereal, impersonal spirit of evil—or perverseness of weak human nature; but rather a Being who rules and commands legions upon legions of subjects—demons, each of them endowed with all the powers and gifts possessed when they were ministering emissaries of God. They are now “the angels which kept not their first estate.”

We have no way to estimate the size of this satanic army, marshalled for the destruction of the race and the overthrow of Christ’s kingdom. However, we read in the tenth chapter of Revelation that two hundred million were turned loose in the earth at one time. Ten thousand were in