Does not virtue lead to happiness? Is it not a condition of happiness? How does the Christian define virtue? It is obedience to the Will of God. But he only obeys that Will as "revealed" so far as it agrees with Utility. He no longer slays the heretic, and he suffers the witch to live. He does not give his cloak to the thief who has stolen his coat, but he hands over the thief to the policeman. Moreover, as Herbert Spencer pointed out, he follows virtue as leading to heaven; if right conduct led him to everlasting torture, would he still pursue it? Or would he revise his idea of right conduct? The martyr dies for the truth he sees, because it is easier _to him_ to die than to betray truth. He could not live on happily as a conscious liar. The nobility of a man's character is tested by the things which give him pleasure. The joy in following truth, in striving after the noblest he can see--that is the greatest happiness; to sacrifice present enjoyment for the service of others is not self-denial, but self-expression, to the Spirit who is man. Where Utility fails is that it does not inspire, save where the spiritual life is already seen to be the highest happiness of the individual, because it conduces to the good of all, not only of the "greatest number". Men who thus feel have inspiration from within themselves and need no outside moral code, no compelling external law. Ordinary men, the huge majority at the present stage of evolution, need either compulsion or inspiration, otherwise they will not control their animal nature, they will not sacrifice an immediate pleasure to a permanent increase of happiness, they will not sacrifice personal gain to the common good. The least developed of these are almost entirely influenced by fear of personal pain and wish for personal pleasure; they will not put their hand into the fire, because they know that fire burns, and no one accuses them of a "low motive" because they do not burn themselves; religion shows them that the results of the disregard of moral and mental law work out in suffering after death as well as before it, and that the results of obedience to such laws similarly work out in post-mortem pleasure. It thus supplies a useful element in the early stages of moral development.