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22 retained a keen appreciation of all its best elements. But as her intellect expanded and her knowledge widened, she too found it impossible to rest in the old belief, and, with a painful wrench from a revered father and loving friends, she also passed over from the ranks of orthodoxy. She also, after a life of profound and earnest thought, came to the conclusion recorded of her by an intimate friend and admirer, Mr. Myers:

"I remember how at Cambridge, I walked with her once in the Fellows' Garden of Trinity, on an evening of rainy May; and she, stirred somewhat beyond her wont, and taking as her text the three words which have been used so often as the inspiring trumpet-calls of men—the words God, Immortality, Duty—pronounced, with terrible earnestness, how inconceivable was the first, how unbelievable the second, and yet how peremptory and absolute the third. Never, perhaps, had sterner accents affirmed the sovereignty of impersonal and unrecompensing law. I listened, and night fell; her grave, majestic countenance turned toward me like a Sibyl's in the gloom; it was as though she withdrew from my grasp, one by one, the two scrolls of promise, and left me the third scroll only, awful with inevitable fates."

Such instances as these can not be the result of mere accident. As long as skepticism was confined to a limited number of scientific men, it might be possible to think that it was merely the exaggeration of a particular train of thought pursued too exclusively. But when science has become the prevailing mode of thought, and has been brought home to the minds of all educated persons, it is no longer possible to represent it as an exceptional aberration. And where the bell-wethers of thought lead the way, the flock will follow. What the greatest thinkers think to-day, the mass of thinkers will think to-morrow, and the great army of non-thinkers will assume to be self-evident the day after. This is very nearly the case at the present day; the great thinkers have gone before, the mass of thinkers have followed, and the still greater mass of non-thinkers are wavering and about to follow. It is no longer, with those who think at all, a question of absolute faith against absolute disbelief, but of the more or less shade of "faintness" with which they cling to the "larger hope."

This is nowhere more apparent than in the writings of those who attempt to stem the tide which sets so strongly against orthodoxy. They resolve themselves mainly into one long wail of "oh the pity of it, the pity of it!" if the simple faith of olden times should disappear from the world. They show eloquently and conclusively that science and philosophy can not satisfy the aspirations or afford the consolations of religion. They expose the hollowness of the substitutes which have been proposed, such as the worship of the unknowable, or the cult of humanity. They win an easy triumph over the exaggerations of those who resolve all the historical records of Christianity into