what have you to say in vindication of the very existence of such a God? The origin of your God is of man’s creation; he never had a real existence. After an absence of many years, having given up, to all appearance, any interest in human affairs, Jehovah turns his attention to Abram and his family, and adopts them as his chosen people. And from this account, we clearly discover the absurdity of believing the God of Abram to be the universal sovereign; for, from the moment of the adoption of Abram and his seed forever, from that very moment the family affairs of Abram, Isaac and Jacob, seem to engross the attention of Jehovah; and, while I am writing, I blush for shame at the credulity of mankind in professing to believe such contemptible trash. What can be more weak and ridiculous than to suppose that the Lord and two angels came to the tent of Abram, and went through all the ceremonies of a pastoral visit,—such as washing of feet and taking water until dinner was prepared, and that while partaking of Abram’s hospitality, they inquired for his wife, and then renewed what before had been promised, namely—that Sarah, Abram’s wife, should have a son in her old age? One remarkable feature, throughout the whole of the Bible, presents itself. It is this: that in every movement Jehovah makes among his favorite people the Jews, and in all the correspondence he holds with Abram and his seed, every thing is done by way of experiment on that people; as if Jehovah did not know what would happen until he had gained information by _actual experiment!_ In the case of the builders of the Tower of Babel, it is said—“_And the Lord came down to see the city, and the tower which the children of men builded._” And again—"_Go to, let us go down, and there confound their language_.” And also, in the case of Sodom, the Lord told Abram concerning the cry of the wickedness of the inhabitants of Sodom. The Lord said to Abram—"_I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; if not, I will know._”—[Genesis xviii. 21.] Abram, having heard of the intended destruction of the Sodomites, remonstrates with Jehovah on the injustice of destroying the innocent with the guilty. Then follows the pleading of Abram with the Lord, in favor of Sodom; and from the willingness of the Lord to comply with the request of Abram,—if the old patriarch had had the moral courage to have gone on with one more request,—Sodom might have been saved. The personage who communed with Abram is, by the inspired writer, called the “_Judge of all the earth_.” The same who had that day dined with Abram, and to whom Abram said, “_Behold, now I have taken upon me to speak unto the Lord, which am but dust and ashes_”!