The only moral order which is known to exist as an order of probation, in reference to an ultimate destination and end of intelligent creatures, is the one which is supernatural. If we conjecture that the universe is filled with intelligent beings who are neither angels nor human beings, we have no need and no reason to imagine that they are subject to a moral probation with the trials and pains connected with the order under which angels and men were constituted. The great problem of the reason of probation is one which is restricted within the sphere of those beings who have been constituted by the Creator in the order of a supernatural destiny. The difficulty of the problem arises exclusively from the moral and physical evil which is an incident of probation. In itself, the sufficient reason for probation is obvious and evident. The origin and nature of evil really present no insoluble difficulty, when the principles of sound theology and philosophy are understood. The difficulty consists in accounting for the permission of sin and misery in view of the known attributes of infinite goodness and almighty power in God. If the final conclusion of the vicissitudes and temporary evils of the state of probation were a universal ἀποκατάστασις, including the eternal abolition of evil in the universe and the attainment in general and in each individual of a permanent good of the highest order, to which the temporary conflict of good and evil was a necessary means, the human reason might be completely satisfied. But, although in general, and in a multitude of individuals, this is really the predestined and certain result, it is not the case with another multitude, the whole number, namely, of those who finally forfeit the sublime destiny to which they had an original right, but which they have lost irrecoverably. There is a repugnance in the human mind to the contemplation of permanent and eternal evil in the universe, and this is much increased by the human sensibilities, and natural sympathy with those of our own kind who suffer even the consequences of their own violation of the eternal law. This repugnance causes the effort to find a way of escape, or at least of mitigating the severe integrity of the truth by resorting to some kind of fatalism. These efforts are all futile and foolish. It is absurd to question the infinite goodness or the infinite power of God. The fact that moral and physical evil exists, is only too well known by experience. There is but one way to account for it, which is that God permits it as incident to the law of moral probation. We can have no knowledge of the finality of evil except from the divine revelation. And, that revelation having made known to us that the decision of destiny for each individual at the term of his probation is irreversible, it is reasonable, as well as imperative in respect to faith, to assent to the judgment of God because of his own knowledge and