above ours who calculated beforehand their compensations and adjustments.  All the laws of the universe must be assumed to be, even if they are not believed to be, the work of a personal intellect absolutely infinite, whose operations cannot be confined to this world, for it gives laws to all bodies, no matter how distant.  The same reasoning, then, which shows that there is an intelligent will, because it can solve a problem, necessitates an infinitely higher Intelligence which can order the motions of distant worlds by laws of which our highest calculative processes are perhaps very clumsy representations.

Those who, like the author of “Supernatural Religion,” are good enough to admit (with limitations) the existence of a Supreme Being, and yet deny the existence of a spiritual world above ours, seem to me to act still more absurdly.  For the whole analogy of the world of nature would lead as to infer that, as there is a descending scale of animated beings below man reaching down to the lowest forms of life, so there is an ascending scale above him, between him and God.  The deniers of the existence of such beings as angels undertake to assert that there are no beings between ourselves and the Supreme Being, because nature (meaning by nature certain lower brute forces, such as gravitation and electricity), “knows nothing” of them.

The Scriptures, on the contrary, would lead us to believe that just as in the natural world there are gradations of beings between ourselves and the lowest forms of life, so in the spiritual world (and we belong to both worlds) there are gradations of beings between ourselves and God Who created all things.

The Scriptures would lead us to believe that these beings are intelligent free agents, and, as such, have had their time of probation—­that some fell under their trial, and are now the enemies of God as wicked men are, and that others stood in the time of trial and continue the willing servants of God.

The Scriptures reveal that good angels act as good men do; they endeavour, as far as lies in their power, to confirm others in goodness and in the service of God; and that evil angels act as evil men act, they endeavour to seduce others and to involve them in their own condemnation.

The Scriptures say nothing to satisfy our curiosity about these beings, as Apocryphal books do.  They simply describe the one as sent on errands of mercy, and the other as delighting in tempting men and inflicting pain.  The mystery of the fall of some of these angels, and their consequent opposition to God, is no difficulty in itself.  It is simply the oldest form of that which is to those who believe in the reality of the holiness and goodness of God the great problem of the universe—­the origin and continuance of evil.  It is simply the counterpart amongst a world of free agents above us of what takes place according to the [so-called] natural order of things amongst ourselves.