A candid and unbiassed examination of the so-called theistic proofs can but lead to the one conclusion: they are worthless. Even if the cosmological and teleological arguments were satisfactory, and even if "religious" experiences proved the existence of a spirit world, the ethical argument undoubtedly breaks down, carrying along with it all that fragile structure of which the theist's theories are composed. Yes, the problem of evil is insoluble. "We have not," says John Stuart Mill, [241] "to attempt the impossible problem of reconciling infinite benevolence and justice with infinite power in the Creator of such a world as this. To attempt to do so not only involves absolute contradiction in an intellectual point of view, but exhibits to excess the revolting spectacle of a Jesuitical defence of moral enormities." The latest defence by an approved apologist of the Church of England will be found in chap. xiv. of Pro Fide. It has been conducted with conspicuous candour, and such harsh terms as "Jesuitical" and "revolting" are no longer applicable. Whether, however, this is likely to prove any more successful than previous attempts, and to serve as an antidote to scepticism, may be seen by a glance at the following summary of the line of argument. The author relies, to begin with, upon the theological assumption that moral evil arises from the abuse of God's gift to man of a free will. He also argues that the transmission of a tendency to sin is not unjust, because a remedy for it has been provided. As for physical evil, this, he maintains, subserves important moral purposes in the case of man, and in the case of animals it is more than compensated for by physical good. In the end, however, he is forced, as we have seen, to fall back upon the hypothesis of a personal devil. In other words, he presents us with those sophistical arguments of theistic apologists which we have been investigating, and then, finding, as a perfectly honest mind must find, that these are inadequate, he has, after all, to rely upon those ancient theological dogmas which owe their origin to the insolubility of the problem. Let those accept his special pleading who can. There are many who read an apologetic work with minds already made up to be persuaded by it, and where there is this bias there cannot be straight thinking. For those who keep an open mind the conclusion is inevitable: apart from the revelation which has been called in question there is no proof, there never can be any proof, of the existence of the God of the Christian. If there be a First Cause, if there be a Supreme Intelligence, if there be a Deity at all, we know nothing of His nature and nothing of His intentions with regard to us. NOTE ON RELIGION AND PHILOSOPHY.