be influenced by the motive of the
agent. He blamed as severely what he thought a bad action, when the
motive was a feeling of duty, as if the agents had been consciously
evil doers. He would not have accepted as a plea in mitigation for
inquisitors, that they sincerely believed burning heretics to be an
obligation of conscience. But though he did not allow honesty of purpose
to soften his disapprobation of actions, it had its full effect on his
estimation of characters. No one prized conscientiousness and rectitude
of intention more highly, or was more incapable of valuing any person
in whom he did not feel assurance of it. But he disliked people quite
as much for any other deficiency, provided he thought it equally likely
to make them act ill. He disliked, for instance, a fanatic in any bad
cause, as much as or more than one who adopted the same cause from
self-interest, because he thought him even more likely to be practically
mischievous. And thus, his aversion to many intellectual errors, or what
he regarded as such, partook, in a certain sense, of the character of a
moral feeling. All this is merely saying that he, in a degree once common,
but now very unusual, threw his feelings into his opinions; which truly
it is difficult to understand how anyone who possesses much of both, can
fail to do. None but those who do not care about opinions will confound
this with intolerance. Those who, having opinions which they hold to be
immensely important, and their contraries to be prodigiously hurtful,
have any deep regard for the general good, will necessarily dislike, as
a class and in the abstract, those who think wrong what they think right,
and right what they think wrong: though they need not therefore be, nor
was my father, insensible to good qualities in an opponent, nor governed
in their estimation of individuals by one general presumption, instead
of by the whole of their character. I grant that an earnest person,
being no more infallible than other men, is liable to dislike people
on account of opinions which do not merit dislike; but if he neither
himself does them any ill office, nor connives at its being donc by
others, he is not intolerant: and the forbearance which flows from a
conscientious sense of the importance to mankind of the equal freedom
of all opinions, is the only tolerance which is commendable, or, to the
highest moral order of minds, possible.

It will be admitted, that a man of the opinions, and