No one, I think, can doubt that this way of thinking, whether it be right or wrong, has very widely spread through educated Europe, and it is a habit of thought which commonly strengthens with age. Young men discuss religious questions simply as questions of truth or falsehood. In later life they more frequently accept their creed as a working hypothesis of life; as a consolation in innumerable calamities; as the one supposition under which life is not a melancholy anti-climax; as the indispensable sanction of moral obligation; as the gratification and reflection of needs, instincts and longings which are planted in the deepest recesses of human nature; as one of the chief pillars on which society rests. The proselytising, the aggressive, the critical spirit diminishes. Very often they deliberately turn away their thoughts from questions which appear to them to lead only to endless controversy or to mere negative conclusions, and base their moral life on some strong unselfish interest for the benefit of their kind. In active, useful and unselfish work they find the best refuge from the perplexities of belief and the best field for the cultivation of their moral nature, and work done for the benefit of others seldom fails to react powerfully on their own happiness. Nor is it always those who have most completely abandoned dogmatic systems who are the least sensible to the moral beauty which has grown up around them. The music of the village church, which sounds so harsh and commonplace to the worshipper within, sometimes fills with tears the eyes of the stranger who sits without, listening among the tombs.