man from lying, stealing, murdering now, not from fear of an eternal agony after death, but because these crimes make this life itself a course of misery.
While Theism, asserting God as the creator and governor of the universe, hinders and checks man's efforts by declaring God's will to be the sole directing and controlling power, Atheism, by declaring all events to be in accordance with natural laws—that is, happening in certain ascertainable sequences—stimulates man to discover the best conditions of life, and offers him the most powerful inducements to morality. While the Theist provides future happiness for a scoundrel repentant on his death-bed, Atheism affirms present and certain happiness for the man who does his best to live here so well as to have little cause for repenting hereafter.
Theism declares that God dispenses health and inflicts disease, and sickness and illness are regarded by the Theist as visitations from an angered Deity, to be borne with meekness and content. Atheism declares that physiological knowledge may preserve us from disease by preventing our infringing the law of health, and that sickness results not as the ordinance of offended Deity, but from ill-ventilated dwellings and workshops, bad and insufficient food, excessive toil, mental suffering, exposure to inclement weather, and the like—all these finding root in poverty, the chief source of crime and disease; that prayers and piety afford no protection against fever, and that if the human being be kept without food he will starve as quickly whether he be Theist or Atheist, theology being no substitute for bread.
When the Theist ventures to affirm that his God is an existence other than and separate from the so-called material universe, and when he invests this separate, hypothetical existence with the several attributes of omniscience, omnipresence, omnipotence, eternity, infinity, immutability, and perfect goodness, then the Atheist, in reply, says—"I deny the existence of such a being."
It becomes very important, in order that injustice may not be done to the Theistic argument, that we should have—in lieu of a clear definition, which it seems useless to ask for—the best possible clue to the meaning intended to be conveyed by the word God. If it were not that the word is an arbitrary term, invented for the ignorant, and the
