But how can we rush if we are, perhaps, in advance of our time?
How can we rush to catch a train which may not arrive for a few centuries?
How can I denounce a man for skinning cats, if he is only now what I may possibly become in drinking a glass of milk?
A splendid and insane Russian sect ran about taking all the cattle out of all the carts.

How can I pluck up courage to take the horse out of my hansom-cab, when I do not know whether my evolutionary watch is only a little fast or the cabman's a little slow?
Suppose I say to a sweater, "Slavery suited one stage of evolution." And suppose he answers, "And sweating suits this stage of evolution." How can I answer if there is no eternal test?
If sweaters can be behind the current morality, why should not philanthropists be in front of it?
What on earth is the current morality, except in its literal sense--the morality that is always running away?
Thus we may say that a permanent ideal is as necessary to the innovator as to the conservative; it is necessary whether we wish the king's orders to be promptly executed or whether we only wish the king to be promptly executed.

The guillotine has many sins, but to do it justice there is nothing evolutionary about it.

The favourite evolutionary argument finds its best answer in the axe.

The Evolutionist says, "Where do you draw the line ?" the Revolutionist answers, "I draw it _here_: exactly between your head and body." There must at any given moment be an abstract right and wrong if any blow is to be struck; there must be something eternal if there is to be anything sudden.