‘Why God should permit any of his creatures to be tempted is a question we can no more answer than we can that question of which indeed it is but a case, why God should permit evil to exist at all. But we know that evil does exist; and we know too that temptation does exist. That evil was first introduced into the world by a Being who goes under the name of Satan or the Adversary (2 Cor. xi. 3) we are told: that this Being endeavoured first to seduce, and afterwards to menace our Saviour into evil; and that he is constantly engaged in tempting us as he tempted Christ, we are also told.’ * * * * * ‘And the true rendering of the last clause in Christ’s own prayer would seem to intimate that the same Being is also busy in suggesting temptations to every follower of Christ—“Lead us not into temptation, but deliver us from the Evil One.”’ 264. But we must now draw to a close; first of all, however, let us briefly sum up the results of our discussion. The great scientific principle which we have made use of has been the Law of Continuity. This simply means that the whole universe is of a piece; that it is something which an intelligent being is capable of understanding, not completely nor all at once, but better and better the more he studies it. In this great whole which we call the Universe there is no impenetrable barrier to the intellectual development of the individual. Death is not such a barrier, whether we contemplate it in others, or whether we experience it ourselves. And the same continuity which has been insisted on with reference to our intellectual conceptions of the universe applies, we have little doubt, to the other faculties of man, and to other regions of thought. When we regard the universe from this point of view we are led to a scientific conception of it which is, we have seen, strikingly analogous to the system which is presented to us in the Christian religion. For not only are the nebulous beginning and fiery termination of the present visible universe indicated in the Christian records, but a constitution and power are therein assigned to the Unseen Universe strikingly analogous to those at which we arrive by a legitimate scientific process. 265. Our readers are now in a position to perceive the result of questioning science in this manner, and of abandoning ourselves without mistrust or hesitation to the guidance of legitimate principles. It is that science so developed, instead of appearing antagonistic to the claims of Christianity, is in reality its most efficient supporter; and that the burden of showing how the early Christians got hold of a constitution of the unseen universe, altogether different from any other cosmogony, but similar to that which modern science proclaims, is transferred to the shoulders of the opponents of Christianity.