Common sense revolts against the doctrine that pain is a good thing, and the fact of this is everywhere seen in the attempt of man to get rid of it. No one trusts it as a sure warning against disease, no one turns to it as a means of purifying character. All these pleas are the mere platitudes of a religious apologetic trying to harmonise a primitive theory of things with a larger knowledge and a more developed moral sense. Pain and suffering in the world remain facts whether we believe in the existence of a God or not, but we are at least freed from the paralysing horror of the belief that all the suffering and pain in nature is part of a plan. If man realised all that that belief involved it might indeed rob his mind of all strength to struggle against the forces that make for his destruction. Fortunately no race of people could act upon the logical implications of the theistic theory and maintain its existence. In practice, as well as in theory, theism has had to come to terms with facts. And now the series of adjustments have almost reached their end. The belief in God has been traced to its origin, and we know it to have issued in an altogether discredited view of the world and of man. We know that man does not discover God, he invents him, and an invention is properly discarded when a better instrument is forthcoming. To-day the hypothesis of God stands in just the same relation to the better life of to-day as the fire drill of the savage does to the modern method of obtaining a light. The belief in God may continue awhile in virtue of the lack of intelligence of some, of the carelessness of others, and of the conservative character of the mass. But no amount of apologising can make up for the absence of genuine knowledge, nor can the flow of the finest eloquence do aught but clothe in regal raiment the body of a corpse. FOOTNOTE: [5] I have discussed this question at length in my "Determinism or Free Will." Part II. SUBSTITUTES FOR ATHEISM. CHAPTER X. A QUESTION OF PREJUDICE. It affords some ground for surprise that there should be so great a resentment shown against religious disbelief in general and against Atheism in particular. We have here more than the mere rejection of a theory or view of life. There is a certain emotional resentment, a shrinking from the one who is guilty of disbelief, such as is not explainable on ordinary grounds. The attitude is ridiculous, so ridiculous that many who adopt it are ashamed to openly acknowledge it, but it is there, and its existence calls for explanation.