But every one of these propositions is capable of being refuted. The champion we describe proceeds from point to point; if in any his success have been doubtful, that he will retrace and put out of the reach of mistake; and it is evidently impossible that with such qualifications and such perseverance he should not ultimately accomplish his purpose.
Such is the appearance which this proposition assumes when examined in a loose and practical view. In strict consideration it will not admit of debate. Man is a rational being. If there be any man who is incapable of making inferences for himself, or of understanding, when stated in the most explicit terms, the inferences of another, him we consider as an abortive production, and not in strictness belonging to the human species. It is absurd therefore to say that sound reasoning and truth cannot be communicated by one man to another. Whenever in any case he fails, it is that he is not sufficiently laborious, patient and dear. We suppose of course the person who undertakes to communicate the truth really to possess it, and be master of his subject; for it is scarcely worth an observation to say that that which he has not himself he cannot communicate to another.
If truth therefore can be brought home to the conviction of the individual, let us see how it stands with the public or the world. Now in the first place, it is extremely clear that, if no individual can resist the force of truth, it can only be necessary to apply this proposition from individual to individual, and we shall at length comprehend the whole. Thus the affirmation in its literal sense is completely established.
With respect to the chance of success, this will depend, first, upon the precluding all extraordinary convulsions of nature, and after this upon the activity and energy of those to whose hands the sacred cause of truth may be entrusted. It is apparent that, if justice be done to its merits, it includes in it the indestructible germ of ultimate victory.
Every new convert that is made to its cause, if he be taught its excellence as well as its reality, is a fresh apostle to extend its illuminations through a wider sphere. In this respect it resembles the motion of a falling body, which increases its rapidity in proportion to the squares of the distances. Add to which, that, when a convert to truth has been adequately informed it is barely possible that he should ever fail in his adherence;Chapter hereas error contains in it the principle of its own mortality. Thus the advocates of falsehood and mistake must continually diminish, and the well informed adherents of truth incessantly multiply.
It has sometimes been affirmed that, whenever a question is ably brought forward for examination, the decision of the human species must ultimately be on the right side. But this proposition is to be understood with allowances.
Civil policy, magnificent emoluments, and sinister motives may upon many occasions, by distracting the attention, cause the worse reason to pass as if it were the better. It is not absolutely certain that, in the controversy brought forward by Clarke and Whiston against the doctrine of the Trinity, or by Collins and Woolston against the Christian revelation, the innovators had altogether the worst of the argument. Yet fifty years after the agitation of these controversies, their effects could scarcely be traced, and things appeared on all sides as if the controversies had never existed. Perhaps it will be said that, though the effects of truth may be obscured for a time, they will break out in the sequel with double lustre. But this at least depends upon circumstances. No comet must come in the meantime and sweep away the human species: no Attila must have it in his power once again to lead back the flood of barbarism to deluge the civilized world:Chapter nd the disciples, or at least the books of the original champions must remain, or their discoveries and demonstrations must be nearly lost to the world.
The third of the propositions enumerated is that truth is omnipotent.
This proposition, which is convenient for its brevity, must be understood with limitations. It would be absurd to affirm that truth, unaccompanied by the evidence which proves it to be such, or when that evidence is partially and imperfectly stated, has any such property. But it has sufficiently appeared from the arguments already adduced that truth, when adequately communicated, is, so far as relates to the conviction of the understanding, irresistible. There may indeed be propositions which, though true in themselves, may be beyond the sphere of human knowledge, or respecting which human beings have not yet discovered sufficient arguments for their support.
In that case, though true in themselves, they are not truths to us. The reasoning by which they are attempted to be established is not sound reasoning.