(1) God may not have implanted it, but merely suffers it to exist, as he suffers sin to exist, the desire of wealth, the desire to live longer than we do in this world. It is not held that God implanted all the desires of the human heart. Then why hold that he implanted that of perfect happiness? (2) Even if he did--even if a divinely implanted desire entail its own gratification--even if it cannot be gratified in this life--that does not imply immortality. It implies _only_ another life long enough for its gratification just once. An eternity of gratification is not a logical inference from it. (3) Perhaps God _is_ "a deceiver;" who knows that he is not? Assumption of the existence of a God is one thing; assumption of the existence of a God who is honorable and candid according to our conception of honor and candor is another. (4) There may be an honorable and candid God. He may have implanted in us the desire of perfect happiness. It may be--it is--impossible to gratify that desire in this life. Still, another life is not implied, for God may not have intended us to draw the inference that he is going to gratify it. If omniscient and omnipotent, God must be held to have intended whatever occurs, but no such God is assumed in M. Flammarion's illustration, and it may be that God's knowledge and power are limited, or that one of them is limited. M. Flammarion is a learned, if somewhat theatrical, astronomer. He has a tremendous imagination, which naturally is more at home in the marvelous and catastrophic than in the orderly regions of familiar phenomena. To him the heavens are an immense pyrotechnicon and he is the master of the show and sets off the fireworks. But he knows nothing of logic, which is the science of straight thinking, and his views of things have therefore no value; they are nebulous.