If one examines the attack made by Christians upon Freethought morality, it is surprising how often the truth of what has been said is implied. For the complaint here is, in the main, not that naturalism fails to give an adequate account of the nature and development of morality, but that it will not satisfy mankind, and so fails to act as an adequate motive to right conduct. When we enquire precisely what is meant by this, we learn that if there is no belief in God, and if there is no expectation of a future state in which rewards and punishments will be dispensed, there remains no inducement to the average man or woman to do right. It is the moral teaching of St. Paul over again. We are in the region of morality as a deliberate investment, and we have the threat that if the interest is not high enough or certain enough to satisfy the dividend hunting appetite of the true believer, then the investment will be withdrawn. Really this is a complaint, not that the morality which ignores Christianity is too low but that it is too high. It is doubted whether human nature, particularly Christian human nature, can rise to such a level, and whether, unless you can guarantee a Christian a suitable reward for not starving his family or for not robbing his neighbour, he will continue to place any value on decency or honesty. So to state the case makes the absurdity of the argument apparent, but unless that is what is meant it is difficult to make it intelligible. To reply that Christians do not require these inducements to behave with a tolerable amount of decency is not a statement that I should dispute; on the contrary, I would affirm it. It is the Christian defender who makes himself and his fellow believers worse than the Freethinker believes them to be. For it is part of the case of the Freethinker that the morality of the Christian has really no connection with his religion, and that the net influence of his creed is to confuse and distort his moral sense instead of developing it. It is the argument of the Christian that makes the Freethinker superior to the Christian; it is the Freethinker who declines the compliment and who asserts that the social forces are adequate to guarantee the continuance of morality in the complete absence of religious belief.