As it is by faith in science that men of science succeed in solving problems which, for a time, seem beyond the powers of science to deal with, so it is on faith in religion that the religious explanation of the universe depends for its slow but sure extension. With that faith we may succeed in seeing, to some slight extent, that the unequal distribution of pain, as well as of earthly prosperity, is not incompatible with a Divine purpose in evolution. For that faith we must believe that the suffering and sorrow from which none of us is exempt are not evil, unless we choose to make them so, but opportunities for good. Indeed, without that faith we seem forced upon the same conclusion: the man who devotes himself, his soul, his life to the relief of the needy and the suffering cannot make earthly prosperity his chief good, though, as Professor Huxley has said, he may attain something much better. But if we hold that there is something better than earthly prosperity, can we consistently declaim against sickness and sorrow as the worst of evils, or indict a universe because they are not unknown in it? The Stoicism which lent Professor Huxley the strength to teach that man must to the end declare defiance and resistance to the cosmos--resistance unavailing and defiance doomed to certain failure in the end--might also have taught him that the evil which he calls on us to war against is not in the cosmos; that the enemy of the ethical process has his headquarters not in Nature, but in the heart of man. Pain and sorrow are evil to the sufferer who allows them to make him selfish, and to the spectator who chooses to be callous to his suffering. If our volitions do count for something in the course of things, if we are so far free that we can, in response to Professor Huxley's call, doggedly and repeatedly resist the cosmic process, then it is of our own free will, also, that we do evil when the opportunity of good is offered us. Yet we charge the evil upon the cosmos. _ὦ πόποι, οἷον δή νυ θεοὺς βροτοὶ αἰτιόωνται ἔξ ἡμέων γάρ φασι κάκ' ἔμμεναι· οἱ δὴ καὶ αὐτοὶ σφῇσιν ἀτασθαλίῃσιν ὑπέρμορον ἄλγε' ἔχουσιν._ APPENDIX ON BISHOP BERKELEY'S IDEALISM