263. But it is fruitless to expect that Science should throw any light upon that greatest of all mysteries—the origin of evil. We have now come to a region where we must suffer ourselves to be led solely by the light which is given us in the Christian Records. And while here we would quote from a very remarkable work on the Lord’s Prayer[73] by the Rev. Charles Parsons Reichel, B.D., which exhibits in a singularly clear light the testimony given by Scripture, as well as the fruitlessness of all attempts to obtain information from any other quarter. Our first extract relates to the personality of ‘The Evil One:’— ‘In refutation’ (says the writer) ‘of the objections that have been urged against the personal existence of the Adversary, this one observation is quite enough: that of the world of spirits we cannot possibly know anything save by direct revelation. It is beyond the domain of the senses; it is beyond the cognisance of reason. A man born blind might therefore as rationally attempt to disprove by a process of reasoning the existence of a sense of which he can know nothing except by testimony, as we attempt by a process of reasoning to disprove the existence of a spirit of whose existence we can know nothing save by testimony. The only point to be ascertained in either case is whether the testimony be sufficient. If the testimony of Scripture be deemed sufficient, then I cannot see that it is possible to deny the Personal existence of Satan any more than that of God. _How_ Satan exists, or _where_ at the present time, or how his power _avails_, as we are told it does, to contrive and suggest temptations to the mind of man; and to what extent he is aware of what is passing in men’s minds, so as to adapt his suggestions to their weakness, we are not told, and do not therefore know. But our not being told the manner in which his power is exercised and brought to bear, is no proof of the unreality of that fearful Being who is everywhere in the New Testament exhibited as the adversary of God and goodness, whether in the individual, or in the development of the human race.’ The next passage is one which all of us may study with much advantage. It refers to temptation:— ‘Every risk incurred unnecessarily for the sake of exhibiting our trust in God, every unusual or unnecessary act done merely or chiefly for the purpose of displaying our privileges or our conviction, or of attracting attention and admiration, every stepping out of the plain, unadorned, and _unadmired_ path of simple duty, is a phase of it.’ * * * * *