In the first place, the process of restraining discussion by penal tests is inherently untenable, absurd, and fallacious.
In support of this strong assertion, we have only to repeat, that every man has an interest in getting at the truth, and consequently in whatever promotes that end. We live by the truth; error is death. To stand between a man and the attainment of truth, is to inflict an injury of incalculable amount. The circumstances wherein the prohibition of truth is desirable, must be extraordinary and altogether exceptional. The few may have a self-interest in withholding truth from the many; neither the few nor the many have an interest in its being withheld from themselves. Each one of us has the most direct concern in knowing on what plan this universe is constituted, what are its exact arrangements and laws. Whether for the present life, or for any other life, we must steer our course by our knowledge, and that knowledge needs to be true. Obstruction to the truth recoils upon the obstructors. To flee to the refuge of lies is not the greatest happiness of anybody.
It has been maintained that there are illusions so beneficial as to be preferable to truth. Occasionally, in private life, we practise little deceptions upon individuals when the truth would cause some great temporary mischief. This case need not be discussed. The important instance is in reference to religious belief. A benevolent Deity and a future life are so cheering and consoling, it is said, that they should be secured against challenge or criticism; they ought not to be weakened by discussion. This, of course, assumes that these doctrines are unable to maintain themselves against opponents, that, with all their intrinsic charm (which nobody can be indifferent to), they would give way under a free handling. Such a confession is fatal. Men will go on cherishing pleasing illusions, but not such as need to be protected in order to exist. According to Plato, the belief in the goodness of the Deity was of so great importance that it was to be maintained by state penalties—about the worst way of making the belief efficacious for its end. What should we think of an Act passed to imprison whoever disputed the goodness of King Alfred, the Man of Ross, or Howard?
Granting that certain illusions are highly beneficial, it does not follow that they are to be exempted from criticism. Their effect depends on the prestige of their truth. That is, they must have reasons on their side. But a doctrine is not supported by reasons, unless the objections are stated and answered; not sham objections, but the real difficulties of an enquiring mind. If the statement of such difficulties is forcibly suppressed, the rational foundations will sooner or later be sapped.
[FREEDOM ESSENTIAL TO THE SEARCH FOR TRUTH.]
If illusions are themselves good, freedom of thought will give us the best. Why should we protect inferior illusions against the discovery of the superior? The unfettered march of the intellect may improve the quality of our illusions as illusions, while also strengthening their foundations. If religion be a good thing, the best religion is the best thing; and we cannot be sure of having the best, if men are forbidden to make a search.
Supposing, then, truth is desirable, the means to the end are desirable. Now one of the means is perfect liberty to call in question every opinion whatsoever. This is not all that is necessary; it is not even the principal condition of the discovery of new truth. It is, however, an indispensable adjunct, a negative condition. While laborious search for facts, care in comparing them, genius in detecting deep identities, are the highways to knowledge,—the permission to promulgate new doctrines and to counter-argue the old is equally essential. Men cannot be expected to go through the toil of making discoveries at the hazard of persecution. If a few have done so, it is their glory and everybody else's shame.
That the torch of truth should be shaken till it shine, is generally admitted. Still, exceptions are made; otherwise the present argument would be superfluous. On certain subjects there is a demand for protection against innovating views. The implication is that, in these subjects, truth is better arrived at by delegating the search to a few, and treating their judgment as final. I need not ask where we should have been, if this mode of arriving at truth had been followed universally. The monopoly of enquiry claimed for the higher subjects, if set up in the lower, would be treated as the empire of darkness.
Second. The subscription to articles, and the enforcement of a creed by penalties, are nugatory for their own purpose; they fail to secure uniformity of belief.
This is shown in various ways. For instance, to inculcate adhesion to a set of articles, is merely to ensure that none shall use words that formally deny one or other of the doctrines prescribed. It does not say, that the subscriber shall teach the whole round of doctrines, in their due order and proportion. A preacher may at pleasure omit from his pulpit discourses any single doctrine; so that, in so far as his ministrations are concerned, to the hearers such doctrine is non-existent; without being denied, it is ignored. Against omission, a prosecution for heresy would not hold. In this way, the clergy have always had a certain amount of liberty, and have freely used it. In so doing, they have altered the whole character of the prescribed creed, without being technically heterodox. Everyone of us has listened to preachers of this description. Some ignore the Trinity, some the Atonement; many nowadays, without denying future punishment, never mention hell to ears polite. If the rigorous exclusion of a leading doctrine should excite misgivings, a very slight, formal, and passing admission may be made, while the stress of exhortation is thrown upon quite different points.