s own members,
always does more or less grumble at anything done by any government:
that is the ordinary state of affairs. But at any rate we submit
ourselves, more or less gracefully, to this restraint because we
persuade ourselves or are persuaded that it is for the good of the State
and thus for the good of ourselves, both as private individuals and as
members of the State.

And many of us, at any rate, comfort ourselves with the thought that a
great many of the regulations which appear to be most tyrannical and
most to interfere with the natural liberty of mankind are devised not
with that end in view but with the righteous intention of protecting
those weaker members of the body who are unable to protect themselves.
If the State does not stand by such members and offer itself as their
shield and support, it has no claim to our obedience, no real right to
exist, and so we put up with the inconvenience, should such arise, on
account of the protection given to the weaker members and often extended
to those who would by no means feel pleased if they heard themselves
thus described.

Let us substitute the Church for the State and let us remember that
there are times when she is at closer grips with the powers of evil than
may be the case at other times. The parallel is surely sufficiently
close.

So far as earthly laws can control one, no one is obliged to be a member
of the Catholic Church nor a citizen of the British Empire. I can, if I
choose, emigrate to America, in process of time naturalise myself there
and join the Christian Science organisation or any other body to which I
find myself attracted. But as long as I remain a Catholic and a British
citizen I must submit myself to the restrictions imposed by the bodies
with which I have elected to connect myself. We arrive at the conclusion
then that the ordinary citizen, even if he never adverts to the fact, is
in reality controlled and his liberty limited in all sorts of
directions.

Now the scientific man, in his own work, is subject to all sorts of
limitations, apart altogether from the limitations to which, as an
ordinary member of the State, he has to submit himself.

He is restricted by science: he is not completely free but is bound by
knowledge--the knowledge which he or others have acquired.

To say he is limited by it is not to say that he is imprisoned by it or
in bondage to it. "One does not lose one's intellectual liberty when one
learns mathemat