the man was brought up in a Christian household or not. I do not see why it should be "unpleasant" for a Mohammedan or a Buddhist to say so. But that "it ought to be" unpleasant for any man to say anything which he sincerely, and after due deliberation, believes, is, to my mind, a proposition of the most profoundly immoral character. I verily believe that the great good which has been effected in the world by Christianity has been largely counteracted by the pestilent doctrine on which all the churches have insisted, that honest disbelief in their more or less astonishing creeds is a moral offense, indeed a sin of the deepest dye, deserving and involving the same future retribution as murder and robbery. If we could only see, in one view, the torrents of hypocrisy and cruelty, the lies, the slaughter, the violations of every obligation of humanity, which have flowed from this source along the course of the history of Christian nations, our worst imaginations of hell would pale beside the vision.
A thousand times, no! It ought not to be unpleasant to say that which one honestly believes or disbelieves. That it so constantly is painful to do so, is quite enough obstacle to the progress of mankind in that most valuable of all qualities, honesty of word or of deed, without erecting a sad concomitant of human weakness into something to be admired and cherished. The bravest of soldiers often, and very naturally, "feel it unpleasant" to go into action; but a court-martial which did its duty would make short work of the officer who promulgated the doctrine that his men ought to feel their duty unpleasant.
I am very well aware, as I suppose most thoughtful people are in these times, that the process of breaking away from old beliefs is extremely unpleasant; and I am much disposed to think that the encouragement, the consolation, and the peace afforded to earnest believers in even the worst forms of Christianity are of great practical advantage to them. What deductions must be made from this gain on the score of the harm done to the citizen by the ascetic other-worldliness of logical Christianity; to the ruler, by the hatred, malice, and all uncharitableness of sectarian bigotry; to the legislator, by the spirit of exclusiveness and domination of those that count themselves pillars of orthodoxy; to the philosopher, by the restraints on the freedom of learning and teaching which every church exercises, when it is strong enough; to the conscientious soul, by the introspective hunting after sins of the mint and cummin type, the fear of theological error, and the overpowering terror of possible damnation, which have accompanied the churches like their shadow, I need not now consider; but they are assuredly not small. If agnostics lose heavily on the one side, they gain a good deal on the other. People who talk about the comforts of belief appear to forget its discomforts;
