It is no answer to say that some god created the world, established certain laws, and then turned his attention to other matters, leaving his children, weak, ignorant and unaided, to fight the battle of life alone. It is no solution to declare that in some other world this god will render a few or even all of his subjects happy. What right have we to expect that a perfectly wise, good and powerful being will ever do better than he has done, and is doing? The world is filled with imperfections. If it was made by an infinite being, what reason have we for saying that he will render it nearer perfect than it now is? If the infinite Father allows a majority of his children to live in ignorance and wretchedness now, what evidence is there that he will ever improve their condition? Will god have more power? Will he become more merciful? Will his love for his poor creatures increase? Can the conduct of infinite wisdom, power and love ever change? Is the infinite capable of any improvement whatever. We are informed by the clergy that this world is a kind of school; that the evils by which we are surrounded are for the purpose of developing our souls, and that only by suffering can men become pure, strong, virtuous and grand. Supposing this to be true, what is to become of those who die in infancy? The little children, according to this philosophy, can never be developed. They were so unfortunate as to escape the ennobling influences of pain and misery, and as a consequence, are doomed to an eternity of mental inferiority. If the clergy are right on this question, none are so unfortunate as the happy, and we should envy only the suffering and distressed. If evil is necessary to the development of man, in this life, how is it possible for the soul to improve in the perfect joy of paradise? Since Paley found his watch, the argument of "design" has been relied upon as unanswerable. The Church teaches that this world, and all that it contains, were created substantially as we now see them, that the grasses, the flowers, the trees, and all animals, including man, were special creations, and that they sustain no necessary relation to each other. The most orthodox will admit that some earth has been washed into the sea, that the sea has encroached a little upon the land, and that some mountains may be a trifle lower than in the morning of creation. The theory of gradual development was unknown to our fathers; the idea of evolution did not occur to them. Our fathers looked upon the then arrangement of things as the primal arrangement. The earth appeared to them fresh from the hands of a deity. They knew nothing of the slow evolutions of countless years, but supposed that the almost infinite variety of vegetable and animal forms had existed from the first.