From the age of fetichism--rightly called by Comte the creative age in theology--the history of the god-idea has been a history of a series of modifications and rejections. Scarce an invention that has not slain a god, scarce a discovery has not marked the burying-place of a discarded deity. Criticism reduced the gods in number and limited them in power. Advancing knowledge pushed them back till nature, "rid of her haughty lords," is conceived as a huge mechanism, self-acting, self-adjusting, and self-repairing. Even in the mouths of religionists "God" to-day stands for little more than a force. We must not describe him as personal, as intelligent, or as conscious, and between this and the existence assumed by atheistic science it is impossible to detect any vital difference. Atheism, then, takes its stand upon the observed trend of human history, upon a scrutiny of the facts of nature, and upon an examination of the origin and contents of the god-idea. And upon these grounds it may fairly claim to be irrefutable and inevitable. Circumstances may obstruct its universal acceptance as a reasoned mental attitude, but that merely delays, it does not destroy the certainty of its final triumph. With the supposed direful consequences that would follow the triumph of Atheism I have not dealt with at length. These are the bugbears which the designing normally employ in order to frighten the timid and credulous. Mental uprightness and moral integrity are certainly not the property of one religion, nor can it be said with truth that they belong to any. And examining the histories of religion it is a fair assumption that in whatever direction the world may suffer from the disappearance of religion there will be no moral catastrophe. Looking at the whole course of human history, and noting how the vilest and most ruinous practices have been ever associated with religion, and have ever relied upon religion for support, the cause for speculation is, not what will happen to the world when religion dies out, but how human society has managed to flourish while the belief in the gods ruled. Fortunately for human society nature has not left the operation of the fundamental virtues dependent upon the acceptance of this or that theory of the world. The social and family instincts, which are inseparable from our nature as men and women, and which operate in ways of which we are largely unconscious, are the grounds of all the higher and finer virtues, and while a change in opinion may affect their operation here and there, it can never alter their fundamental character. Conduct, in short, comes from life, it is not the creation of a theory to be dismissed by resolution or refashioned by a vote.