The sooner, therefore, criminality is looked upon as a disease of the brain, and dealt with accordingly, the better it will be for the human race. A day will surely come when, as Mr. Wells predicts, [328] "crime and bad lives will be the measure of a State's failure." The modern Theist now admits that it is God's pleasure to employ law, and not the suspension of law, to work out His purposes. Why, then, whether we are Theists or Agnostics, should we not study and apply those laws for our moral improvement? Even now we are doing so. Rationalism has taught us that prevention is better than cure, and its great ally, Science, is helping both in the prevention and the cure. But the process will be considerably accelerated when our energies and our fortunes are spent altogether in this direction, instead of being frittered away in futile attempts to obtain the same results by "spiritual" methods. OUR AIDS. Again the supernaturalist may say: "I grant you, for the sake of argument, that, setting aside the ills of 'outrageous fortune,' the secret of happiness lies in obeying the social instinct; but human nature is weak, and requires assistance. How do you propose to replace the aid derived from belief? I am not a Japanese. I am not an Oriental, with an extraordinary power of self-abnegation for the sake of an idea. I am a phlegmatic Englishman, and I am not at all sure that, even if I had had this Bushido instilled into me, my character would have been any stronger than it is now after a Christian education." Here let me again repeat that I do not for one moment contend that, if Christianity were true as now interpreted by liberal theology, or, again, if Theism, with its assurance of a benevolent God, were true, that, as Neo-Christians or Theists, we should not find belief helpful in our efforts to lead a moral and therefore innocently happy life; but an agnosticism regarding all supernatural beliefs appears to be the only possible attitude for an enlightened world, and it is this situation that we have now to face. Is there anything, then, that can in any way take the place of the ethical assistance [329] afforded by belief in God and an after-life?