Page:The Essays of George Eliot, ed. Sheppard, 1883.djvu/81

 only system he includes under the term Christianity is Calvinistic Protestantism. Experience has so long shown that the human brain is a congenial nidus for inconsistent beliefs that we do not pause to inquire how Dr. Cumming, who attributes the conversion of the unbelieving to the Divine Spirit, can think it necessary to co-operate with that Spirit by argumentative white lies. Nor do we for a moment impugn the genuineness of his zeal for Christianity, or the sincerity of his conviction that the doctrines he preaches are necessary to salvation; on the contrary, we regard the flagrant unveracity that we find on his pages as an indirect result of that conviction—as a result, namely, of the intellectual and moral distortion of view which is inevitably produced by assigning to dogmas, based on a very complex structure of evidence, the place and authority of first truths. A distinct appreciation of the value of evidence—in other words, the intellectual perception of truth—is more closely allied to truthfulness of statement, or the moral quality of veracity, than is generally admitted. There is not a more pernicious fallacy afloat, in common parlance, than the wide distinction made between intellect and morality. Amiable impulses without intellect, man may have in common with dogs and horses; but morality, which is specifically human, is dependent on the regulation of feeling by intellect. All human beings who can be said to be in any degree moral have their impulses guided, not indeed always by their own intellect, but by the intellect of human beings who have gone before them, and created traditions and associations which have taken the rank of laws. Now that highest moral habit, the constant preference of truth, both theoretically and practically, pre-eminently demands the co-operation of the intellect with the impulses, as is indicated by the fact that it is only found in anything like completeness in the highest class of minds. In accordance with this we think it is found that, in proportion as religious sects exalt feeling above intellect, and believe themselves to be guided by direct inspiration rather than by a spontaneous exertion of their faculties—that is, in proportion as