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gerous way. In fact, the only plausible explanation of real evil, in case there is separate evil in the world, an explanation which shall yet be consistent with the Father’s power and goodness, is the previously mentioned explanation, that, if beings were created, as we are, free, they must needs be also free to choose the evil. But this explanation only serves to explain the evil that has directly resulted from free choice, that directly affects those who made the choice, and that was distinctly foreseen by them when they chose it. No other evil is justifiable as a result of free-will; all other evil seems absolutely mysterious, when viewed with reference to God’s goodness; and very little of the evil that we experience in this world is the direct result of the deliberate choice of those who suffer it. It is hardly necessary to illustrate these facts, which, like the most of the present chapter, belong to the best-known and most frequently misrepresented of the matters of human controversy. The poor of great cities, the men who inherit loathsome diseases, the naturally weak of will, the insane, the sufferers in accidents, the soldiers led to slaughter, the slaves, the down-trodden peasants and laborers of the world: all these, whose ills are simply inconceivable in might, have no more brought all this on themselves of their own free-will, than have the healthy and happy, the heirs of wealth, the ever-joyous, earned for themselves the good fortune to which they are born. A man can do much with and for himself; but the best part of him, and commonly of his environment, is determined by birth. And for most of