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yet without her pale. — The thirteenth charge we shall consider in a separate article, designed to show the necessity of Catholicity to sustain popular liberty.

We here close our protracted review of this Lecture. The unchristian style of writing adopted by the author has prevented us from being briefer. But we have been as brief as we well could be. We have doubtless omitted some points which the author judges important, but we have touched upon all the main charges. For the most part, we have had nothing but assertions, unsupported by fact or argument, to combat. Where these were such as could, from the nature of the case, be met by argument, we have so met them ; where they admitted no argument, we have met them by counter assertions, and put the author upon his proofs. If he shall attempt to bring forward facts to sustain any of his assertions which we have contradicted, or left uncontradicted, he will find us ready to meet him.

In some passages we have spoken plainly, perhaps severely. We are not in the habit of seeking for soft words, nor has the present case seemed to us to demand them. No Protestant can feel or understand the outrageous character of the Lecture we have had to combat. Its real flagitiousness is apparent only to a Catholic ; and it were to be false to our brethren, false to the truth, false to our God, not to rebuke its author in the tones of a just severity. We have spoken calmly, sincerely, conscientiously, but strongly, and we hope to the point, and to the purpose.

Art. III. — Catholicity necessary to sustain Popular Liberty.

By popular liberty, we mean democracy ; by democracy, we mean the democratic form of government; by the democratic form of government, we mean that form of government which vests the sovereignty in the people as population, and which is administered by the people, either in person or by their representatives. By sustaining popular liberty, we mean, not the introduction or institution of democracy, but preserving it when and where it is already introduced, and securing its free,

orderly, and wholesome action. By Catholicity, we mean the Roman Catholic Church, faith, morals, and worship. The thesis we propose to maintain is, therefore, that without the Roman Catholic religion it is impossible to preserve a democratic government, and secure its free, orderly, and wholesome action. Infidelity, Protestantism, heathenism may institute a democracy, but only Catholicity can sustain it.

Our own government, in its origin and constitutional form, is not a democracy, but, if we may use the expression, a limited elective aristocracy. In its theory, the representative, within the limits prescribed by the Constitution, when once elected, and during the time for which he is elected, is, in his official action, independent of his constituents, and not responsible to them for his acts. For this reason, we call the government an elective aristocracy. But, practically, the government framed by our fathers no longer exists, save in name. Its original character has disappeared, or is rapidly disappearing. The Constitution is a dead letter, except so far as it serves to prescribe the modes of election, the rule of the majority, the distribution and tenure of offices, and the union and separation of the functions of government. Since 1828, it has been becoming in practice, and is now, substantially, a pure democracy, with no effective constitution but the will of the majority for the time being. Whether the change has been for the better or the worse, we need not stop to inquire. The change was inevitable, because men are more willing to advance themselves by flattering the people and perverting the Constitution, than they are by self-denial to serve their country. The change has been effected, and there is no return to the original theory of the government. Any man who should plant himself on the Constitution, and attempt to arrest the democratic tendency,

no matter what his character, ability, virtues, services, would be crushed and ground to powder. Your Calhouns must give way for your Polks and Van Burens, your Websters for your Harrisons and Clays. No man, who is not prepared to play the demagogue, to stoop to flatter the people, and, in one direction or another, to exaggerate the democratic tendency, can receive the nomination for an important office, or have influence in public affairs. The reign of great men, of distinguished statesmen and firm patriots, is over, and that of the demagogues has begun. Your most important offices are hereafter to be filled by third and fourth-rate men, insignificant to excite strong opposition, and too flexible in

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their principles not to be willing to take any direction the caprices of the mob — or the interests of the wire-pullers of the mob - may demand. Evil or no evil, such is the fact, and we must conform to it.

Such being the fact, the question comes up, How are we to sustain popular liberty, to secure the free, orderly, and wholesome action of our practical democracy? The question is an important one, and cannot be blinked with impunity.

The theory of democracy is, construct your government and commit it to the people to be taken care of. Democracy is not properly a government ; but what is called the government is a huge machine contrived to be wielded by the people as they shall think proper.

In relation to it the people are assumed to be what Almighty God is to the universe, the first cause, the medial cause, the final cause. It emanates from them; it is administered by them, and for them; and, moreover, they are to keep watch and provide for its right administration.

It is a beautiful theory, and would work admirably, if it were not for one little difficulty, namely, - the people are fallible, both individually and collectively, and governed by their passions and interests, which not unfrequently lead them far astray, and produce much mischief. The government must necessarily follow their will; and whenever that will happens to be blinded by passion, or misled by ignorance or interest, the government must inevitably go wrong; and government can never go wrong without doing injustice. The government may be provided for ; the people may take care of that ; but who or what is to take care of the people, and assure us that they will always wield the government so as to promote justice and equality, or maintain order, and the equal rights of all, of all classes and interests ?

Do not answer by referring us to the virtue and intelligence of the people. We are writing seriously, and have no leisure to enjoy a joke, even if it be a good one. We have too much principle, we hope, to seek to humbug, and have had too much experience to be humbugged. We are Americans, American born, American bred, and we love our country, and will, when called upon, defend it, against any and every enemy, to the best of our feeble ability ; but, though we by no means rate American virtue and intelligence so low as do those who will abuse us for not rating it higher, we cannot consent to hoodwink ourselves, or to claim for our countrymen a degree

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of virtue and intelligence they do not possess.

We quainted with no salutary errors, and are forbidden to seek even a good end by any but honest means. The virtue and intelligence of the American people are not sufficient to secure the free, orderly, and wholesome action of the government ; for they do not secure it. The government commits, every now and then, a sad blunder, and the general policy it adopts must prove, in the long run, suicidal. It has adopted a most iniquitous policy, and its most unjust measures are its most popular measures, such as it would be fatal to any man's political success directly and openly to oppose ; and we think we hazard nothing in saying, our free institutions cannot be sustained without an augmentation of popular virtue and intelligence. We do not say, nor do we pretend, that the people are not capable of a sufficient degree of virtue and intelligence to sustain a democracy; all we say is, they cannot do it without virtue and intelligence, nor without a higher degree of virtue and intelligence than they have as yet attained to. We do not apprehend that many of our countrymen, and we are sure no one whose own virtue and intelligence entitle his opinion to any weight, will dispute this. Then the question of the means of sustaining our democracy resolves itself into the question of augmenting the virtue and intelligence of the people.

The press makes readers, but does little to make virtuous and intelligent readers. The newspaper press is, for the most part, under the control of men of very ordinary abilities, lax principles, and limited acquirements. It echoes and exaggerates popular errors, and does little or nothing to create a sound public opinion. Your popular literature caters to popular taste, passions, prejudices, ignorance, and errors ; it is by no means above the average degree of virtue and intelligence which already obtains, and can do'nothing to create a higher standard of virtue or tone of thought. On what, then, are we to rely ?

“ On Education,” answer Frances Wright, Abner Kneeland, the Hon. Secretary of the Massachusetts Board of Education, and the Educationists generally. But we must remember that we must have virtue and intelligence. Virtue without intelligence will only fit the mass to be duped by the artful and designing ; and intelligence without virtue only makes one the abler and more successful villain. Education must be of the right sort, if it is to answer our purpose ; for a bad education is worse than none. The Mahometans are great

sticklers for education, and, if we recollect aright, it is laid down in the Koran, that every believer must at least be taught to read; but we do not find their education does much to advance them in virtue and intelligence. Education, moreover, demands educators, and educators of the right sort. Where are these to be obtained ? Who is to select them, judge of their qualifications, sustain or dismiss them? The people ? Then you place education in the same category with democracy. You make the people through their representatives the educators. The people will select and sustain only such educators as represent their own virtues, vices, intelligence, prejudices, and errors. Whether they educate mediately or immediately, they can impart only what they have and are. Consequently, with them for educators, we can, by means even of universal education, get no increase of virtue and intelligence to bear on the government. The people may educate, but where is that which takes care that they educate in a proper manner? Here is the very difficulty we began by pointing out.

The people take care of the government and education ; but who or what is to take care of the people, who need taking care of quite as much as either education or government ? — for, rightly considered, neither government nor education has any other legitimate end than to take care of the people.

We know of but one solution of the difficulty, and that is in RELIGION. There is no foundation for virtue but in religion, and it is only religion that can command that degree of popular virtue and intelligence requisite to insure to popular government the right direction and a wise and just administration. A people without religion, however successful they may be in throwing off old institutions, or in introducing new ones, have no power to secure the free, orderly, and wholesome working of any institutions. For the people can bring to the support of institutions only the degree of virtue and intelligence they have ; and we need not stop to prove that an infidel people can have very little either of virtue or intelligence, since, in this professedly Christian country, this will and must be conceded us. We shall, therefore, assume, without stopping to defend our assumption, that religion is the power or influence we need to take care of the people, and secure the degree of virtue and intelligence necessary to sustain popular liberty. We say, then, if democracy commits the government to the people to be taken care of, religion is

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