It must further be observed that Christian Theists cannot be permitted to ascribe all the good in the world to God, and all the evil to man, or else leave it absolutely unexplained. In the name of humanity we protest against this indignity to our race. Let God be responsible for good and evil both, or for neither; and if man is to consider himself chargeable with all the world's wrong, he should at least be allowed credit for all the compensating good. The theory of evolution is being patronised by Theists rather too fulsomely. Not long ago they treated it with obloquy and contempt, but now they endeavor to use it as an argument for their faith, and in doing so they distort language as only theological controversialists can. Changing "survival of the _fittest_" into "survival of the _best_," they transform a physical fact into a moral law; and thus, as they think, take a new north-west passage to the old harbor of "whatever is is right." But while-evolution may be construed as progress, which some would contest, it cannot be construed as the invariable survival of the best; nor, if it were, could the process by which this result is achieved be justified. For evolution works through a universal struggle for existence, in which the life and well-being of some can be secured only through the suffering and final extinction of others; and even in its higher stages, cunning and unscrupulous strength frequently overcomes humane wisdom fettered by weakness. "Nature, red in tooth and claw, with ravin shrieks against the creed" of the Theist. If God is working through evolution, we must admit that he has marvellously hidden himself, and agree with the poet that he _does_ "move in a mysterious way his wonders to perform." The writer in the _Christian World_ borrows an image from the puling scepticism of "In Memoriam," which describes man as "An infant crying in the night, And with no language but a cry."