Christian logic, all evil or sin that is committed is prompted by an evil tempter. Scientists and Harmonialists account for such actions by tracing them to the abnormal or perverted action of natural faculties, powers, and propensities, which, in their healthy state, are productive of good alone, and not evil; and thus making them the product of the mind itself in its unhealthy condition. But Christian theologians tell us it is a separate, evil genius operating in the "inner man" which does all the mischief, and prompts the possessor to the commission of sin. But this assumption gives rise to endless difficulties, some of which we will state in the form of questions. We would ask, then, in the first place, if all sin or evil is prompted by an evil tempter, how came the original tempter himself to fall victim to sin? Who put him up to it, seeing there was no tempter in existence but himself? In such a dilemma, we must either assume that Divine Goodness was his tempter, or that he tempted himself. To make him his own tempter would involve us in an egregious absurdity, equal to that of Guy Faux lifting himself by the straps of his boots; and to make God the tempter would relieve his Satanic Majesty of all responsibility in the case, and make God alone accountable for the sin, and also the author of sin. This, however, they do by other assumptions. Books enough have been written to form a library by orthodox writers in the attempt to rescue their God from the odium and responsibility' of being the author of sin; but, under their system of theology, he can not escape the stigma. No sensible construction of any orthodox system can save God from the authorship and responsibility of sin. They all teach that God created man, and man committed sin. This makes God the author of sin, either directly or indirectly, in spite of all the logic and lore that ever has been, or ever can be, made use of to escape the conclusion; for even if it could be successfully shown that God did not implant in man the desire or inclination to commit sin, and he derived this inclination from the Devil, it can not be denied that God is responsible for allowing the Devil to exist, or, if this could be denied, would still be responsible for leaving man so morally weak as to be overcome by the Devil. If he is infinite in goodness and infinite in power, as they teach, then, if he did not fortify man with sufficient moral strength to resist all temptation to sin, the act of sinning becomes his own. No logic and no sophistry can resist this conclusion. It is now a settled principle in moral ethics, that what any being does through an agent he does himself, and is as responsible for it as if he performed the act with his own hands _de facto_. If, then, God created the Devil, and he turned out to be the agent of evil or sin, it was only a roundabout and indirect mode of performing the act himself. This is a logical syllogism which defies the ingenuity of the orthodox world to overturn.