Even if the same sentiment of charity were kept alive in a “Faithless World,” I do not think its ministrations would be continued on the same lines as hitherto. The more kind-hearted an atheist may be (and many have the kindest of hearts) the less, I fancy, he could endure to go about as a comforter among the wretched and dying, bringing with him only such cold consolation as may be afforded by the doctrine of the “Survival of the Fittest.” Every one who has tried to lighten the sorrows of this sad world, or to reclaim the criminal and the vicious, knows how immense is the advantage of being able to speak of God’s love and pity, and of a life where the bereaved shall be reunited to their beloved ones. It would break, I should think, a compassionate atheist’s heart to go from one to another death-bed in cottage or workhouse or hospital, meet the yearning looks of the dying, and watch the anguish of wife or husband or mother, and be unable honestly to say: “This is not the end. There is Heaven in store.” But Mr. Justice Stephen speaks, I apprehend, of another reason than this why Christian charity must not be expected to survive Christianity. The truth is (though he does not say it) that the charity of Science is not merely _different_ from the charity of Religion; it is an _opposite_ thing altogether. Its softest word is _Væ Victis_. Christianity (and like it I should hope every possible form of future religion) says, “The strong ought to bear the burdens of the weak. Blessed are the merciful, the unselfish, the tender-hearted, the humble-minded.” Science says, “The supreme law of Nature is the Survival of the Fittest; and that law, applied to human morals, means the remorseless crushing down of the unfit. The strong and the gifted shall inherit the earth, and the weak and simple go to the wall. Blessed are the merciless, for they shall obtain useful knowledge. Blessed are the self-asserting, for theirs is the kingdom of this world, and there is no world after it.” These Morals of Evolution are beginning gradually to make their way, and to be stated (of course in veiled and modest language) frequently by those priests of science, the physiologists. Should they ever obtain general acceptance, and Darwinian morality take the place of the Sermon on the Mount, the old _droit du plus fort_ of barbarous ages will be revived with more deliberate oppression, and the last state of our civilization will be worse than the first. Behind all these changes of public and general concern, lies the deepest change of all for each man’s own heart. We are told that in a “Faithless World” we may interest ourselves in friendship, and politics, and commerce, and literature, science, and art, and that “a man who cannot occupy every waking moment of a long life with some or other of these things must be either very unfortunate in regard to his health, or circumstances, or else must be a poor creature.”