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mere pastime; but Napoleon, from the moment he dared lay his hand on the Lord's anointed, loses his power, and goes to die at last of a broken heart in a barren isle of the ocean.
a Pagan, Saracen, heretic, schismatic, infidel, and lawless power have all tried their hand against the Church. The Lord has held them in derision. He has been a wall of fire round about her, and proved for eighteen hundred years that no weapon formed against her shall prosper ; for he guards the honor of his Spouse as his own. Let the ark appear to jostle, if it will ; we reach forth no hand to steady it, and fear no harm that may come to it.
The Church has survived all storms; it is founded upon a rock, and the gates of hell are impotent against it. It is not for the friends of the Church to fear, but for those who war against her, and seek her suppression. It is for them to tremble, — not before the arm of man, for no human arm will be raised against them ; but before that God whose Church they outrage, and whose cause they seek to crush. The Lord hath promised his Son the Gentiles for his inheritance, and the utmost parts of the earth for his possession. He must and will have this nation. And throughout all the length and breadth of this glorious land shall his temples rise to catch the morning sun and reflect his evening rays, and holy altars shall be erected, and the “clean sacrifice" shall be offered daily, and a delighted people shall bow in humility before them, and pour out their hearts in joyous thanksgiving ; for so hath the Lord spoken, and his word shall stand.
So far as the spread of Catholicism in this country is concerned, we look upon this anti-Catholic party with no apprehension. If we deprecate the formation of such a party, it is for the sake of those misguided citizens who may unite to form it. It is because we see the terrible injustice of which they render themselves guilty, and the awful judgments they may provoke. We say to them, as St. Justin Martyr said to the Roman emperors, “ Take heed how you hearken only to unjust accusations ; fear lest an excessive complaisance for superstitious men, a haste as blind as rash, old prejudices which have no foundation but calumny, may cause you to pronounce a terrible sentence against yourselves. As for us, nobody can harm us, unless we harm ourselves, unless we ourselves become guilty of some injustice. You may indeed kill us, but you cannot injure
It is for our countrymen, who will render themselves guilty of gross wrong, of terrible sin, that we fear. They are engaged in an unholy cause, and, if they persist, cannot fail to draw down the judgments of Almighty God upon their guilty beads. They can shoot us down in the streets; they may break up our schools and seminaries ; they may desecrate and burn our churches. Such things have been, and may be again ; but it becomes those who have been and may be the perpetrators of such things to pause and ask themselves what manner of spirit they are of; and how, in that day of solemn reckoning which must come to us all, they will answer the inexorable Judge for their abuse, their riots, their murder, and their sacrilege. As they love their own souls, and desire good, we entreat them to beware how they plunge deeper in sin, and rekindle the torch of persecution. For their sakes, not for ours, we pray them to pause before they go farther, and make their peace with the Son of God.
To our Catholic brethren, who may be called on to suffer for their faith, we would counsel patience and resignation. It is no calamity to die for the faith, and we should count it a blessed privilege to be permitted to suffer for it. Let us not dream, if worst comes to worst, of opposing force to force. Let them burn our houses if they will, let them demolish our churches if they will, let them shoot us down, or drag us to the slaughter, if they will ; ever on the blackened walls over the altar will glow the to them terrible, to us consoling words, The LORD SEETH! The Lord seeth! this is enough for us.
Vengeance is his and he will repay. For every Catholic called to suffer, a hundred converts will spring up. The blood of martyrs ever has been the seed of the Church.
In the controversy which is likely to grow out of the movement, we hope we shall not be thought intrusive if we suggest to our naturalized brethren, and foreigners residing among us, that the less part they take, the better. There are many truths which we may hear with patience from native lips, that few of us would willingly have thrown in our face by a foreigner. Let those of foreign birth, as far as they can, leave the whole controversy in the hands of native-born Americans. We assure them that they have friends who will manage their cause better for them, than they, under the circumstances, can manage it for themselves. Let them be calm, be patient, be tolerant, and fear no harm. In their political action, let them, in the division of parties, seek out that one which they can count on as likely to be true to their cause, and that of the Republic, and quietly but firmly support it, and they may be assured that the malice of their enemies will be defeated. No alteration will be made in the naturalization laws, if our naturalized citizens will be true to their own interests, and leave the discussion of VOL. II. NO. I.
the question in the hands of native American citizens, with whom prudence at least requires that it should be left.
To our own political party we need say nothing. It has not, indeed, in this State, done justice, when it had the power, to the Catholic population. Mount Benedict reproaches them. But we know the party are, in the main, the friends of liberty, and, above all, of liberty of conscience. It remembers certain Alien and Sedition laws, and it will never revive or suffer them to be revived. The party in the main is sound, and the few who have been seduced by their prejudices or rivalries to join the Native American party, now that Mr. Webster has avowed himself in its favor, will comprehend its design, its real character, and return to their duty. They will see that the party is to inherit all the sins and odium attached to the party against which they have always contended, and they will loathe the name of Native American as they do that of Federal or Whig. They will never consent to support as Native Americans men whom they would scorn to vote for as the enemies of the Democracy. Let the Democratic party remain united, and remember that Native Americanism is but a nickname for old Federalism, so far as it is a political party, and no great harm need be apprehended.
Art. V. - Edward Morton. By S. A. C. P. Clerken
It is with a melancholy pleasure that I sit down to record the few incidents of my short and unprofitable life. Mine is no remarkable story. I have lived pretty much unknown by the world ; my presence has hardly been recognized, my absence will not be remarked. Few have cared for me, and I have outlived nearly all whose affections I had won, or whose love gave to this mortal existence its charm. I am old and solitary before having passed the middle age of man. My work, such as it is, is done, and I am calmly waiting the hand of disease, which is heavy upon me, to release me from bondage.
My story is one of the spiritual life. It is a tale of sin, of
shame, of error, of grace resisted, of privileges neglected, divine admonitions unheeded, of self-will, of self-confidence, pride, vanity, and I hope, of repentance, of submission, of humility, and of final forgiveness and reconciliation. What I am is known to Him who knoweth all, and if aught good, it is through his grace, not my merit. What I have been, I shudder to think, and yet must faithfully record, as the only atonement I can make for the past.
I was the only son of parents, who, if not distinguished for their wealth and fashion, were yet remarked for their high intellectual qualities, literary attainments, and social position. My mother was a woman of a lofty spirit, generous and noble sentiments, and tender affections. She loved her child, sought to cultivate his mind and heart, and to prepare him for a distinguished career in the world. My father was a clergyman, with some peculiarities, and, as it was generally said, eccentricities of doctrine and character. Yet he was a man of eminent ability, of stern integrity of character, of high and philanthropic aims, devoted to his calling, and faithful in the discharge of the duties of his sacred profession, according to his own understanding of them. The peculiar bent of his mind was speculative, and his preaching was of a philosophical cast. He had high notions of human ability, believed that man was endowed with all the natural and moral strength necessary to enable him to maintain a pure and consistent walk before God, to resist temptation, to avoid falling, and under all circumstances to maintain himself upright, and in his integrity. His great boast was, that he believed and preached a liberal and rational Christianity ; that he had no respect for empty forms and ceremonies, — for creeds and confessions ; and that he looked at a man's daily walk, not at the form of worship he adopted. “Men,” said he, “are good under all forms of worship, and bad under all. It is the man's life that commends the creed and the worship, not the creed and the worship that commend the life. Show me what a man is and does, and I will ask you no questions concerning the doctrine he believes, or the church to which he belongs.”
In these views he educated his only son. I was taught to be honest, to give every one his due, to speak the truth, to avoid whatever was indecorous or disreputable; to be mild, courteous, kind, — never to give way to any violent passion; but to be calm, collected, serious, high-minded, honorable, prudent, generous, and disinterested in my life and walk. This comprised the greater part of the moral and religious instruction I received. In religion proper, however, I was taught that there is one Supreme Being, who has revealed himself in the works of nature, and, on various occasions, in the life and instructions of holy men of old, especially in the life and doctrine of Jesus of Nazareth, the greatest and best man that ever lived. By studying his example, as set forth by the Evangelists, by studying nature, and especially by consulting my own heart, and listening to its natural promptings, I could never fail to know what is my duty, and, knowing my duty, I of course should be equal to its performance.
From home I went to school, where I learned many things about natural objects, received some instructions about Greek and Roman history ; but where a religious education and all allusion to the great distinguishing features of the Christian religion were carefully avoided, for fear of violating the law which prohibited the introduction of sectarianism.
What religious instruction I did receive casually and indirectly tended to confirm the instructions I received from
father. From the school I was sent to the academy, and from that to the university. I was required to study hard, and the professors did their best to make me an accomplished scholar. But in the university the same general religious theory predominated. We heard little of Christianity, but a great deal of pagan Greece and Rome; very little of God and religion, but much of nature and science ; nothing of faith, but enough of reason. We were trained to avoid superstition, and to be rational, to take it for granted that truth ends where mystery begins, and that what is not comprehensible to the simplest understanding is not worth comprehending. During the four years I was in the university, I acquired a little rhetoric, less logic, a good deal of Greek and Latin, considerable familiarity with the common reading of the history of classical antiquity, some philosophy, — such as is collected from Horace and Aris
, tophanes, Plautus and Catullus, — made respectable progress in the physical sciences, mathematics, astronomy, chemistry, &c., and was finally able to graduate with the honors of my class; but totally ignorant of the history of the world from the decline of classical literature to its revival in the fifteenth century. I had been taught to regard that long period as a blank in human history, or as given up to Popish superstition and monkish ignorance, not worth considering in the general progress of society, or studying in these enlightened days, since Luther has emancipated the mind from its thraldom, and Bacon and Newton have put it on the track of true philosophical investigation.