However, be this as it may, from all that has gone before does it not become apparent that pleasure or happiness on the one hand, and pain or misery on the other, must be present in sentient nature? And so long as they are both seen to be equally necessary under the process of evolution by natural selection, we have clearly no more reason to regard the pleasure than the pain as an object of the supposed design. Rather must we see in both one and the same condition to progress under the method of natural causation which is before us; and therefore I cannot perceive that it makes much difference--so far as the argument for beneficence is concerned--whether the pleasures of animals outweigh their pains, or _vice versâ_. Upon the whole, then, it seems to me that such evidence as we have is against rather than in favour of the inference, that if design be operative in animate nature it has reference to animal enjoyment or well-being, as distinguished from animal improvement or evolution. And if this result should be found distasteful to the religious mind--if it be felt that there is no desire to save the evidences of design unless they serve at the same time to testify to the nature of that design as beneficent,--I must once more observe that the difficulty thus presented to theism is not a difficulty of modern creation. On the contrary, it has always constituted the fundamental difficulty with which natural theologians have had to contend. The external world appears, in this respect, to be at variance with our moral sense; and when the antagonism is brought home to the religious mind, it must ever be with a shock of terrified surprise. It has been newly brought home to us by the generalizations of Darwin; and therefore, as I said at the beginning, the religious thought of our generation has been more than ever staggered by the question--Where is now thy God? But I have endeavoured to show that the logical standing of the case has not been materially changed; and when this cry of Reason pierces the heart of Faith, it remains for Faith to answer now, as she has always answered before--and answered with that trust which is at once her beauty and her life--Verily thou art a God that hidest thyself. _APPENDIX AND NOTES_ APPENDIX TO CHAPTER V. ON OBJECTIONS WHICH HAVE BEEN BROUGHT AGAINST THE THEORY OF ORGANIC EVOLUTION ON GROUNDS OF PALÆONTOLOGY. While stating in the text, and in a necessarily general way, the evidence which is yielded by palæontology to the theory of organic evolution, I have been desirous of not overstating it. Therefore, in the earlier paragraphs of the chapter, which deal with the most general heads of such evidence, I introduced certain qualifying phrases; and I will now give the reasons which led me to do so.