If God is associated with Nature, how can we explain the inoperative indifference of the divine principle?
Wherefore death?
How came it that Evil, king of the earth, was born of a God supremely good in His essence and in His faculties, who can produce nothing that is not made in His own image?
"But if, from this relentless conclusion which leads at once to absurdity, we pass to details, what end are we to assign to the world?
If all is God, all is reciprocally cause and effect; all is _One_ as God is _One_, and we can perceive neither points of likeness nor points of difference.

Can the real end be a rotation of Matter which subtilizes and disappears?
In whatever sense it were done, would not this mechanical trick of Matter issuing from God and returning to God seem a sort of child's play?
Why should God make himself gross with Matter?
Under which form is he most God?
Which has the ascendant, Matter or Spirit, when neither can in any way do wrong?
Who can comprehend the Deity engaged in this perpetual business, by which he divides Himself into two Natures, one of which knows nothing, while the other knows all?
Can you conceive of God amusing Himself in the form of man, laughing at His own efforts, dying Friday, to be born again Sunday, and continuing this play from age to age, knowing the end from all eternity, and telling nothing to Himself, the Creature, of what He the Creator, does?
The God of the preceding hypothesis, a God so nugatory by the very power of His inertia, seems the more possible of the two if we are compelled to choose between the impossibilities with which this God, so dull a jester, fusillades Himself when two sections of humanity argue face to face, weapons in hand.
"However absurd this outcome of the second problem may seem, it was adopted by half the human race in the sunny lands where smiling mythologies were created.

Those amorous nations were consistent; with them all was God, even Fear and its dastardy, even crime and its bacchanals.

If we accept pantheism,--the religion of many a great human genius,--who shall say where the greater reason lies?
Is it with the savage, free in the desert, clothed in his nudity, listening to the sun, talking to the sea, sublime and always true in his deeds whatever they may be; or shall we find it in civilized man, who derives his chief enjoyments through lies; who wrings Nature and all her resources to put a musket on his shoulder; who employs his intellect to hasten the hour of his death and to create diseases out of pleasures?
When the rake of pestilence and the ploughshare of war and the demon of desolation have passed over a corner of the globe and obliterated all things, who will be found to have the greater reason,--the Nubian savage or the patrician of Thebes?
Your doubts descend the scale, they go from heights to depths, they embrace all, the end as well as the means.
"But if the physical world seems inexplicable, the moral world presents still stronger arguments against God.

Where, then, is progress?
If all things are indeed moving toward perfection why do we die young?
why do not nations perpetuate themselves?
The world having issued from God and being contained in God can it be stationary?
Do we live once, or do we live always?
If we live once, hurried onward by the march of the Great-Whole, a knowledge of which has not been given to us, let us act as we please.