In answer to this sort of reasoning, it may be observed, first, that, if there are instances where a spreading opinion seems to have been extirpated by violence, the instances are much more numerous where this expedient has been employed in vain. It should appear that an opinion must be in a particular degree of reception, and not have exceeded it, in order to give to this engine a chance of effecting its purpose. Above all, it is necessary that the violence by which a set of opinions is to be suppressed should be unintermitted and invariable. If it should happen, as often has happened in similar cases, that the partisans of the new opinion should alternately gain the ascendancy over their oppressors, we shall then have only an alternate succession of irritation and persecution. If there be the least intermission of the violence, it is to be expected that the persecuted party will recover their courage, and the whole business will be to be begun over again. However seriously anyone may be bent upon the suppression of opinions, it would be absurd for him to build upon the supposition that the powers of government will never be transferred to other hands, and that the measures now adopted will be equably pursued to a distant termination.
Secondly, we must surely be induced on strong grounds to form a terrible idea of the consequences to result from the ascendancy of new opinions, before we can bring ourselves to assent to such severe methods for their suppression. Inexpressible must be the enormities committed by us, before we can expect to succeed in such an undertaking. To persecute men for their opinions is, of all the denominations of violence, that to which an ingenuous mind can with the greatest difficulty be reconciled. The persons, in this case, most obnoxious to our hostility are the upright and conscientious.
They are of all men the most true to their opinions, and the least reluctant to evils in which those opinions may involve counter the evils in which those opinions may involve them. It may be they are averse to every species of disorder, pacific, benevolent, and peculiarly under the guidance of public spirit and public affections. A gallant spirit would teach us to encounter opinion with opinion, and argument with argument. It is a painful species of cowardice to which we have recourse, whatever be our motive, when we determine to overbear an opponent by violence, whom e cannot convince.
The tendency of persecution is to generate the most odious vices: in one part of the community, those malevolent passions which teach us to regard our brethren as prodigies and monsters, and that treacherous and vindictive spirit which is ever lying in wait to destroy: the other part of the community, terror, hatred, hypocrisy and falsehood. Supposing us ultimately to succeed in our object, what sort of a people will be the survivors of this infernal purification?
Thirdly, opinion, though formidable in its tendencies, is perhaps never calamitous in its operation but so far as it is encountered with injustice and violence. In countries where religious toleration has been established, opposite sectaries have been found to pursue their disputes in tranquillity.
It is only where measures of severity are adopted that animosity is engendered.
The mere prospect of melioration may inspire a sedate and consistent ardour;Chapter ut oppression and suffering are necessary to render men bitter, impatient and sanguinary. If we persecute the advocates of improvement, and fail of our object, we may fear a terrible retribution; but, if we leave the contest to its genuine course, and only apply ourselves to prevent mutual exasperation, the issue perhaps, whichever way it is determined, will be beneficent and auspicious.