CHAP. XIII.] CONSEQUENCES. 397 



Indeed, Mr. Herbert Spencer* speaks of &quot; That spirit of 

 toleration which is so marked a characteristic of modern 

 times, and is daily growing more conspicuous,&quot; and says : 



&quot; Our toleration should be the widest possible ; or rather, we should 

 aim at something beyond toleration, as commonly understood. In 

 dealing with alien beliefs our endeavour must be, not simply to refrain 

 from injustice of word or deed, but also to do justice by an open recog 

 nition of positive worth. We must qualify our disagreement with as 

 much as may be of sympathy.&quot; Ibid. p. 122. 



These are sentiments which, were they universal, would 

 make such considerations as we are attempting to bring 

 forward in this article less imperative. It is greatly to be 

 feared, however, that this benevolent prediction as to the 

 increase of toleration has as little foundation in truth as had 

 the philanthropic anticipations that war was at an end when 

 the first International Exhibition of 1851 was opened. The 

 acts of the Commune do not certainly breathe a very tolerant 

 spirit, to say nothing of &quot; sympathy with opposite opinions ;&quot; 

 and sentiments kindred to those of the French Communists 

 are now being sown broadcast not only over the continent 

 of Europe, but even in our own country also. Apart, however, 

 from political convulsions and popular passions, the writings 

 of recent or existing physical teachers contain enough to warn 

 the Christian world to prepare in time for the advent of an 

 atheistic persecution. Thus Conite,- in his Philosophie 

 Positive, gives utterance to principles of persecution suffi 

 ciently unmistakable. He tells us : 



&quot; II n y a point de liberte de conscience en astronomic, en physique, 

 en chimie, en pliysiologie rneme, en ce sens que chacun trouverait 

 absurde de ne pas croire de confiance aux principes etablis dans les 

 sciences par les hommes competents.&quot; 



Professor Huxley, who quotes these words, speaks of the 

 organised spiritual power which, according to Comte, was to 

 have supreme control over education in each nation, as most 



First Principles, p. 120. 



