'In fact, there is the grossest inconsistency in the prejudice now under consideration. If we may contract guilt by searching after truth, wo may equally do so by remaining in our present state The reason alleged in the prejudice itself, and the only reason which can be assigned with any plausibility, why we may commit an offence by embarking in any inquiry, is that we may, by so doing, miss the right conclusion, or, in other words, fall into error--for no one would seriously contend that we incur any moral culpability by an investigation which conducts us to the truth. But it is obvious that we may equally miss the right conclusion by remaining in our actual opinions. It is, then, incumbent on us to ascertain whether we are committing an offence by remaining in them--in other words, it is necessary to examine whether those opinions are true. Thus the reasons assigned for not inquiring, lead to the conclusion that it is necessary to inquire. 'The third prejudice is that acquiescence in received opinions, or forbearing to think for ourselves, shows a degree of humility highly proper and commendable--if closely examined will be found usually to evince nothing but a great degree of indolent presumption, or intellectual cowardice. There is often, in truth, as great a measure of presumption in this species of acquiescence as in the boldest hypothesis which human invention can start. That received and established opinions are true, is one of those sweeping conclusions which would require very strong reasons, and often elaborate research, to justify. On what grounds are they considered to be true by one who declines investigation? Because (on the most favourable supposition) they have been handed down to us by our predecessors, and have been held with unhesitating faith by a multitude of illustrious men. But what comprehensive reasons are these? What investigation would it require to shew that they were valid? As the whole history of mankind teems with instances of the transmission of the grossest errors from one generation to another, and of their having been countenanced by the concurrence of the most eminent of our race--how, without examination, can we show that this particular instance is an exception from the general lot? 'From the necessity of using our own judgment, or, in other words, of arriving at a conclusion for ourselves, we cannot be absolved. Far from being a virtue, blind acquiescence in the opinions of others is, in most cases, a positive vice, tending to stop all advancement in knowledge, and all improvement in practice.