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 being imprisoned or burned. In the nineteenth century he attends church, repeats a creed which he believes to be outworn, and lets his children be taught from a book which he regards as a collection of old wife's fables, because he knows that violently to repudiate the faith of the majority will injure him in society and in his profession. Under the old system, a libertine abstained from seducing his neighbour's wife for fear of being fined in the Dean's Court, and made to do public penance; at present, he is afraid of an action at law, of some social disrepute, and of political ruin. Are not the conformity and the morality no better than an organised hypocrisy? And where is the gain in having discarded the ecclesiastical system? The gain, it may be admitted, is not complete or unalloyed. Nevertheless, in matters of religion, it may surely be said that the tolerance of secular society is distinctly greater than that of Church courts influenced by professional feeling as well as by conviction. Probably, even now, there is essential truth in the description of English society which a German cynic gave thirty years ago. "A man in England may be an atheist, but he must belong to the Church of the atheists." "What is dreaded is not so much the reproach of wrong belief, or of unbelief, as the awkwardness—the indecency, so to speak—of isolation. Even so, have the prophets of unpopular doctrines—a Colenso, a Herbert Spencer, or a Renan—suffered anything comparable to the treatment of a Latimer or a Du Bourg, a Servetus or a Giordano Bruno? Is it not the case, too, that where the penalty exacted is small, and almost fanciful, a man does not feel degraded by submitting to it as he does by an imperious demand upon his allegiance? Many a man is a formalist because he will not fritter away his life in the worry of a fight for