itual transport without interruption
from a syllogism. It is true that there are now and then in life as in
history noble and fair natures, that by the silent teaching and
unconscious example of their inborn purity, star-like constancy, and
great devotion, do carry the world about them to further heights of
living than can be attained by ratiocination. But these, the blameless
and loved saints of the earth, rise too rarely on our dull horizons to
make a rule for the world. The law of things is that they who tamper
with veracity, from whatever motive, are tampering with the vital force
of human progress. Our comfort and the delight of the religious
imagination are no better than forms of self-indulgence, when they are
secured at the cost of that love of truth on which, more than on
anything else, the increase of light and happiness among men must
depend. We have to fight and do lifelong battle against the forces of
darkness, and anything that turns the edge of reason blunts the surest
and most potent of our weapons.

FOOTNOTES:

[Footnote 13: Burton's _Lift of Hume,_ ii. 186-188]

[Footnote 14: Isaac Taylor's _Natural History of Enthusiasm_, p. 226.]

[Footnote 15: _Pensees_, II. Art ii.]

[Footnote 16: Dr. Newman's _Grammar of Assent_, p. 201.]

[Footnote 17: _Emile_, bk. iv.]

CHAPTER IV.

RELIGIOUS CONFORMITY.

The main field of discussion touching Compromise in expression and
avowal lies in the region of religious belief. In politics no one
seriously contends that respect for the feelings and prejudices of other
people requires us to be silent about our opinions. A republican, for
instance, is at perfect liberty to declare himself so. Nobody will say
that he is not within his rights if he should think it worth while to
practise this liberty, though of course he will have to face the obloquy
which attends all opinion that is not shared by the more demonstrative
and vocal portions of the public. It is true that in every stable
society a general conviction prevails of the extreme undesirableness of
constantly laying bare the foundations of government. Incessant
discussion of the theoretical bases of the social union is naturally
considered worse than idle. It is felt by many wise men that the chief
business of the political thinker is to interest himself in
generalisations of such a sort as leads with tolerable straightness to
practical improvements of a far-reaching and durable kind. Even among
thos