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others of a quite opposite nature, will necessitate unfitness, and, therefore, failure. But it is not in cases like this that the power of judging is contended for. As else where shown (p. 472), one of these extreme changes is never consequent upon that peaceful expression of opinion presupposed by the hypothesis that the citizen should be cautious in advocating reform; on the contrary, it is always a result of some revolutionary passion which no considerations of policy can control. Only when an amelioration is being peaceably discussed and agitated for -that is, only when the circumstances prove its advent at hand-can the proposed discretion be exercised: and hen does the right use of this discretion imply an acquaintance with the people accurate enough to say of them, "Now they are not fit ;" and, again, "Now they are fit -an acquaintance which it is preposterous to assumean acquaintance which nothing short of omniscience can possess.

Who, then, is to find out when the time for any given change has arrived? No one: it will find itself out. For us to perplex ourselves with such questions, is both needless and absurd. The due apportionment of the truth to the time is already provided for. That same modification of man's nature which produces fitness for higher social forms, itself generates the belief that those forms are right (p. 466), and by doing this brings them into existence. And as opinion, being the product of character (pp. 37, 177,) must necessarily be in harmony with character, institutions which are in harmony with opinion, must be in harmony with character also.

7. The candid reader may now see his way out of the dilemma in which he feels placed, between a convic tion, on the one hand, that the perfect law is the only safe guide, and a consciousness, on the other, that the per

THE OFFICE AND SACREDNESS OF OPINIONS.

517

fect law cannot be fulfilled by imperfect men. Let him but duly realize the fact that opinion is the agency through which character adapts external arrangements to itself that his opinion rightly forms part of this agency -is a unit of force, constituting, with other such units, the general power which works out social changes—and he will then perceive that he may properly give full utterance to his innermost conviction; leaving it to produce what effect it may. It is not for nothing that he has in him these sympathies with some principles, and repug nance to others. He, with all his capacities, and desires, and beliefs, is not an accident, but a product of the time. Influences that have acted upon preceding generations; influences that have been brought to bear upon him; the education that disciplined his childhood; together with the circumstances in which he has since lived; have conspired to make him what he is. And the result thus wrought out in him has a purpose. He must remember that whilst he is a child of the past, he is a parent of the future. The moral sentiment developed in him, was intended to be instrumental in producing further progress ; and to gag it, or to conceal the thoughts it generates, is to balk creative design. He, like every other man, may properly consider himself as an agent through whom nature works; and when nature gives birth in him to a certain belief, she thereby authorizes him to profess and to act out that belief. For

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-nature is made better by no mean,
But nature makes that mean: over that art
Which you say adds to nature, is an art
That nature makes."

Not as adventitious, therefore, will the wise man regard the faith that is in him-not as something which may be slighted, and made subordinate to calculations of policy;

but as the supreme authority to which all his actions should bend. The highest truth conceivable by him he will fearlessly utter; and will endeavour to get embodied in fact his purest idealisms: knowing that, let what may come of it, he is thus playing his appointed part in the world-knowing that, if he can get done the thing he aims at-well: if not-well also; though not so well.

§ 8. And thus, in teaching a uniform unquestioning obedience, does an entirely abstract philosophy become one with all true religion. Fidelity to conscience—this is the essential precept inculcated by both. No hesitation, no paltering about probable results, but an implicit submission to what is believed to be the law laid down for us. We are not to pay lip homage to principles which our conduct wilfully transgresses. We are not to follow the example of those who, taking "Domine dirige nos" for their motto, yet disregard the directions given, and prefer to direct themselves. We are not to be guilty of that practical atheism, which, seeing no guidance for human affairs but its own limited foresight, endeavours itself to play the god, and decide what will be good for mankind, and what bad. But, on the contrary, we are to search out with a genuine humility the rules ordained for us—are to do unfalteringly, without speculating as to consequences, whatsoever these require; and we are to do this in the belief that then, when there is perfect sinceritywhen each man is true to himself-when every one strives to realize what he thinks the highest rectitude-then must all things prosper.

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