To go beyond this and say that a child should be a model to man is to display ignorance of what children are, to mistake effect for cause, to exalt childishness into a virtue. Theologians use this argument, which is merely a play upon our affection for children, to try and induce us to accept their theology with the same ignorant confidence that a child accepts all it is told by its parents. It would suit theologians for all men to be babes in this sense, in their senselessness. But if theology will bear the light of reason, why ask us to accept it blindly? Why? Is it because it will not bear scrutiny? And surely of all the answers, this answer about the character of God is the most extraordinary. "God is not really unjust or partial, or revengeful. That is merely the impression His acts make on us." Truly here is an argument. How can anyone, even God, be judged except in His acts? If His acts are revengeful, is not He revengeful? "No!" says the theological scientist, "that is merely your ignorance. Events make a wrong impression on you." How, then, am I to judge which are wrong and which are right impressions? God acts, as it seems to me, angrily; He is not angry. On other occasions He acts, as it seems, mercifully. How am I to know that this impression of mercy is not an error? How, in fact, am I to know that anything exists at all? If God's anger and partiality and changeableness are merely impressions of my mind, are not all His attributes merely impressions also, and do not exist? In fact, is not God Himself merely an impression and He does not exist? Where are you going to stop? The theologian will doubtless say, "When I tell you." But then he is unfortunately arrogating to himself an authority which does not exist, an authority to twist and turn the Bible to suit his own sophisms, an authority to bind your mind which no one has given him. Impressions forsooth. What impressions can any candid mind have of the scientific theologian? And when the boy read the explanation of the difference between the all-presence of God and the all-presence of Satan, I am afraid he laughed. But prayer is a serious matter. No one can feel anything but sorrow to see the explanation of God and prayer. The theological scientist again repeats the Bible words and has his own explanation. No, God is not moved by prayer. This is merely another wrong impression of ours, an impression taken from the Bible words. The action of prayer is not objective, but subjective; its effect is not on God, but on you.