dren thus to live, to suffer, and to die? No! Humanity revolts against such a supposition.
Ah! not now, not here, says the believer. Hereafter will he save them. Save them hereafter! From what? From the apple eaten by our mother Eve? What a mockery! If a rich parent were to let his children live in ignorance, poverty, and wretchedness, all their lives, and hold out to them the promise of a fortune at some time hereafter, he would justly be considered a criminal, or a madman. The parent is responsible to his offspring—the Creator to the creature.
The testimony of Revelation has failed. Its account of the creation of the material world is disproved by science. Its account of the creation of man in the image of perfection is disproved by its own internal evidence. To test the Bible God by justice and benevolence, he could not be good; to test him by reason and knowledge, he could not be wise; to test him by the light of truth, the rule of consistency, we must come to the inevitable conclusion that, like the Universe of matter and of mind, this pretended Revelation has also failed to demonstrate the existence of a God.
Methinks I hear the believer say, you are unreasonable; you demand an impossibility; we are finite, and therefore cannot understand, much less define and demonstrate the infinite. Just so! But if I am unreasonable in asking you to demonstrate the existence of the being you wish me to believe in, are you not infinitely more unreasonable to expect me to believe—blame, persecute, and punish me for not believing—in what you have to acknowledge you cannot understand?
But, says the Christian, the world exists, and therefore there must have been a God to create it. That does not follow. The mere fact of its exist-
