He either did or did not tell those men those things. Which will you accept? He divided men into two classes. Of one he made tyrants and butchers; of the other, victims. He made woman weak in order that she might be the more easily overcome by vice; helpless, in order that she might the more easily be made the victim of brutal lust! He made children to be the beasts of burden, the human sacrifices, the defenceless property of criminals and fiends. He did these things, or the prophets romanced about it, or some one else romanced about them. Which? If I accept the former alternative. I can have nothing but loathing and contempt for the Diety and his followers. If the latter, it clouds the character of no one. It simply places the ignorance of the past on the same plane with the ignorance of the present. It rescues the reputation of the Infinite at the trifling expense of a few musty fables. I choose the latter! I prefer to believe either that a few men were themselves deceived, or that they tried to deceive others--it does not much matter which. I prefer to adopt this belief, and so keep the character of even a supposititious God above reproach. If we accept a God at all let us accept an honest one. EVIDENCE OF FAITH. We are asked to be as fair toward the evidence of Bible witnesses as we are toward other evidence. We are told that we believe a great deal that we have never seen, and that we accept it on the word of others; that we have never seen a man hung, but that we believe that men have been hung; we never saw Napoleon's great feats of generalship, but we believe in them because history records them. Why not believe in the Bible as well as in other history? Why not, on the testimony of witnesses, believe that Christ turned water into wine, as readily as that a man was hung? Why not accept the miracle of the loaves and fishes on evidence, as readily as the victories of Napoleon? Now that line of argument, although it is the one used by and for theological students, is entirely illogical. It will not work with people who think. The cases are not parallel. We believe the facts of history and the occurrences of to-day not solely on the testimony of others, but because they are in accord with common-sense and experience and judgment; because they fall within the range of possibility, and do not antagonize the laws of nature. We know a man can be hung. We know one general may defeat another. We are asked to believe nothing outside of reasonable bounds. Here then the only thing to examine is the credibility of the witnesses.