And this leads us, from the consideration of the supposed advantages of tests, religious and political, to their disadvantages. The first of these disadvantages consists in the impossibility of constructing a test in such a manner as to suit the various opinions of those upon whom it is imposed, and not to be liable to reasonable objections When the law was repealed imposing upon the dissenting clergy of England a subscription, with certain reservations, to the articles of the established church, an attempt was made to invent an unexceptionable test that might be substituted in its room. This test simply affirmed 'that the books of the Old and New Testament, in the opinion of the person who took it, contained a revelation from God'; and it was supposed that no Christian could scruple such a declaration.
But is it impossible that I should be a Christian, and yet doubt of the canonical authority of the amatory eclogues of Solomon, or of certain other books, contained in a selection that was originally made in a very arbitrary manner? 'Still however I may take the test, with a persuasion that the books of the Old and New Testament contain a revelation from God, and something more.' In the same sense I might take it, and if the Koran, the Talmud, and the sacred books of he Hindoos, were added to the list. What sort of influence will be produced upon the mind that is accustomed to this looseness of construction in its most solemn engagements?
Let us examine, with the same view, the federal oath of the French, proclaiming the determination of the swearer, 'to be faithful to the nation, the law and the king'. Fidelity to three several interests, which may, in various cases, be placed in opposition to each other, will appear at first sight to be no very reasonable engagement. The propriety of vowing fidelity to the king has already been brought to the trial, and received its condemnation. Fidelity to the law is an engagement of so complicated a nature as to strike terror into every mind of serious reflection. It is impossible that a system of law, the composition of men, should ever be presented to such a mind, that shall appear faultless. But, with respect to laws that appear to me to be unjust, I am bound to every kind of hostility short of open violence; I am bound to exert myself incessantly, in proportion to the magnitude of the injustice, for their abolition. Fidelity to the nation is an engagement scarcely less equivocal. I have a paramount engagement to the cause of justice, and the benefit of the human race. If the nation undertake what is unjust, fidelity in that undertaking is a crime. If it undertake what is just, it is my duty to promote its success, not because I was born one of its citizens, but because such is the command of justice.
It may be alleged with respect to the French federal oath, as well as with respect to the religious test before cited, that it may be taken with a certain laxity of interpretation. When I swear fidelity to the law, IChapter ay mean only that there are certain parts of it that I approve. When IChapter wear fidelity to the nation, the law and the king, I may mean, so far only as these three authorities shall agree with each other, and all of them agree with the general welfare of mankind. In a word, the final result of this laxity of interpretation explains the oath to mean, 'I swear that I believe it is my duty to do everything that appears to me to be just'.
Who can look without indignation and regret at this prostitution of language?
Who can think, without horror, of the consequences of the public and perpetual lesson of duplicity which is thus read to mankind?
But, supposing there should be certain members of the community, simple and uninstructed enough to conceive that an oath contained some real obligation, and did not leave the duty of the person to whom it was administered precisely where it found it, what is the lesson that would be read to such members?
They would listen, with horror, to the man who endeavoured to persuade them that they owed no fidelity to the nation, the law and the kin, as to one who was instigating them to sacrilege. They would tell him that it was too late, and that they must not allow themselves to hear his arguments.
They would perhaps have heard enough, before their alarm commenced, to, make them look with envy on the happy state of this man. who was free to listen to the communications of others without terror, who could give a loose to his thoughts, and intrepidly follow the course of his enquiries wherever they led him. For themselves they had promised to think no more.Chapter or the rest of their lives. Compliance indeed in this case is impossible;Chapter ut will a vow of inviolable adherence to a certain constitution have no effect in checking the vigour of their contemplations, and the elasticity of their minds?
We put a miserable deception upon ourselves when we promise ourselves the most favourable effects from the abolition of monarchy and aristocracy, and retain this wretched system of tests, overturning, in the apprehensions of mankind at large the fundamental distinctions of justice and injustice.
Sincerity is not less essential than equality to the well-being of mankind.
A government that is perpetually furnishing motives to jesuitism and hypocrisy is not less in hostility with reason than a government of orders and hereditary distinction. It is not easy to imagine how soon men would become frank explicit in their declarations, and unreserved in their manners, were there no positive institutions inculcating upon them the necessity of falsehood and disguise. Nor is it possible for any language to describe the inexhaustible benefits that would arise from the universal practice of sincerity.