The
History of Liberty,
Its Origin, Character and Progress.
An Address Delivered Before
the
Athenæan Society,
of the
University of Missouri,
at Columbia
on the 30th of July, 1845.
By the Reverend Leander Ker,
Chaplain U. S. A.
Published by Order of the Athenæan Society.
Columbia:
Published by Wm. F. Switzler.
1845.
Correspondence.
Rev. Leander Ker,
Rev. Leander Ker, Dr. Sir: We, the committee on behalf of the Athenæan Society, beg leave to tender you their most sincere thanks for the very able, instructive and eloquent address, which you delivered before them this morning, and would respectfully request a copy of the same for publication.
| Very respectfully, | ||
| R. E. Turner, |  |
Committee. |
| A. F. Denny, | 
| |
| W. P. Clarkson, | 
| |
Gentlemen:
Gentlemen: Your polite note is before me, requesting a copy of my address of yesterday. I am grateful for your kind and attentive attention and flattering considerations given to me and expressed in your note, and comply with your request, and with the copy please accept of my sincerest wishes and prayers for your own, and your society’s welfare.
I have the honor to be, young gentlemen, with grateful recollections, your ob’t servant,
Leander Ker,
| R. E. Turner, | |
Committee. |
| A. F. Denny, |
| |
| W. P. Clarkson, |
|
The Address.
It is a peculiar feature, in the economy of our world, that the progress of truth is always slow, and slow in proportion to its value and importance to man, both in his individual and social interests. And yet truth is the alone conservative principle in the universe of God—; the child of God, the apple of his right eye, and the most precious jewel of his throne and his crown. And yet in the economy of the universe, an economy founded upon the accredited principles of wisdom, benevolence and utility, how striking the contrast between the spread of error and the spread of truth; the progress of folly and that of wisdom—; the slow advances that knowledge makes upon the strong-holds of ignorance—, superstition and vice! yet truth is mighty—even omnipotent and has heaven’s omnipotent Sovereign for its defender. But who can tell why it hath pleased him to arrange the laws of the vegitable kingdom so that ages must roll their measured periods, before the acorn becomes the matured oak, which is so valuable to man? and why it is that the same oak, when in the full maturity of its pride and its honors, is in a moment rent by the thunderbolt of heaven and all its magnificence and utility scattered in blackened fragments on the soil it had for ages sheltered by its shade?
Who can tell why the grain of wheat whence is derived the staff of life must lie for months under the rigid dominion of of winter—and then require as many months to arrive at its precarious maturity, whilst the worthless weed the thistle and the briar spring up, without toil or care, to their luxuriant perfection in as many weeks?
And why is it that man the noblest of all in this lower creation; and of this creation the master and the lord, must pass the one third of his allotted pilgrimage in feeble infancy—and unproductive childhood and youth, before he can enter upon the field of his moral and intellectual agency; and there perhaps be cut down in the first hour of his efforts—and all the fond wishes, hopes and prayers of parents—, the bright expectations of friends—and the brilliant treasures of science and philosophy gathered from many a field, the toil of many a year all quenched, and extinct in a moment; whilst the most ignoble of the animal tribes reach their maturity in a few months?
Or who can tell why so many ages of accumulating ignorance, crime and we were suffered to roll over the earth before the star of Bethlehem arose to scatter the thick darkness that sin and death had hung around the world—, and after a lapse of 1800 years how much of that darkness, sin and crime still remains? And who can tell why the progress of Liberty, dear to heaven as Christianity, should have been so slow among the nations of the earth? The causes of all these things which perplex the good and confound the wise, are alike hid, from the knowledge of angels and of men, wrapt up in the inscrutible councils of Him, whose thoughts are not our thoughts—and who giveth no account of himself to his servants. What a field for reflection is here! but man was made for action as well as reflection—and it is wisdom to act where reflection is useless and vain.
But how much does it cost to establish clearly and firmly one single important truth? What but the Arithmetic of heaven can cast up the mighty sum! And oh what eye but the eye of omniscience can see how much of blood and tears, how much of suffering and misery each and every truth has caused in its advancement to its ultimate consummation before it could bless men and nations!
And thus from the time God said “Let there be light” has knowledge warred with ignorance—, truth fought with error, and Liberty with despotism—and the world has been, still is, and yet shall be unknown ages to come—the great battle field on which these antagonistic forces are marshalled in ceaseless hostility against each other—; with no peace, no truce, no compromise; for man is the prize for which they contend;—and we know in part the value of that prize from the importance God has attached to it in the communications of his Revelation, and in the scheme for our Redemption—but we shall know more perfectly the worth of that prize when the final victory of truth over error is won—; and when Liberty has broken forever the last chain of despotism over the human heart and mind; and man shall stand forth in his God-like attributes; redeemed, regenerated and disenthralled.
It is an interesting task to trace the progress of Liberty in our world—to mark its struggles and slow and tedious advancement—, how its advancement—like that of all truth has the same obstacles to encounter—and the same difficulties to overcome—; and how in the end it is omnipotent and must therefore prevail; and then with blessings large and varied, which have acquired their maturity and perfection during these ages of slow progression, she enriches all who embrace her.
The progress of Liberty in our world may be compared to some of the greatest rivers of our globe—the fountain head of which it is difficult, if not impracticable to discover; which have hitherto baffled the utmost daring—enterprise and intrepedity of the explorer. We can discover here and there a rippling streamlet—half seen—halt concealed, sparkling and murmuring in its infantile pride and gladness, in the green grass and the fragrant flowers; now vanishing, now appearing—and by turns quickening and repressing the desires, hopes and fears of the ardent traveller—; like the gay coquette who amuses herself alternately with the hopes and fears, she excites in the bosom of him whom she designs at last to enchain.
Like such rivers is the progress of Liberty. We see, in the far off, distant and misty, political landscape of our world, as we ascend the now broad and tranquil stream of Liberty—here and there a few bright and sunny spots, green and redolescent, sparkling in their isolated beauty, in the moral darkness and waste around them, and showing to the eye of the beholder that here the waters of life are silently flowing. And when at last the continuous current appears, and following its sinuous windings—how like in character to the same rivers, referred to; when it meets an insuperable barrier, how silently and gently does it turn away to water, vivify and enrich other climes and other lands: until at last with all its accumulated treasures, and accelerated force, it sweeps away every opposing obstacle, and rolls on in grand and tranquil magnificence and majesty, omnipotent alike to bless and destroy.
But before we examine the progress of liberty in detail, we must ascertain its origin—and its character; whence it came, for what came, and what it is. This isa deep and grave question, or questions—; and constitutes the burden of our task—, as it constitutes the most important part of our subject.
But our limits will only allow us to do no more to this branch of our subject than to generalize a few of its most important truths and features.
In an age of philosophical research, and bold inquiry, from which nothing is privileged to escape however sacred or antiquated: in an age in which the spirit of Liberty is arousing the dormant energies of mind and intellect to action and enterprise, which sometimes are in advance of that wisdom and knowledge which are profitable to direct: it is surely wise and prudent in the general spirit of investigation going on, to carefully investigate that which is producing such a shaking among the dry and musty bones of the earth; that which is calling in question every thing of God and of man, of heaven, and of time: that spirit of restless inquietude, which, with the lightning’s speed and power, runs to and fro among nations and societies; that makes no apology for its intrusions, but bids the statesman, the politician and the ecclesiastic to re-investigate their systems, their policies and their creeds—; and that tells the philosopher, in his inflated egotism and pride, that he has been dreaming the while in ideal and intangible abstractions, and the more fool he is for his dreams—and that commands the monarch—the autocrat and king—to look well to their divine rights—and see whether their charters are such as will stand the fiery ordeal about to try them; when the hour comes that shall settle the question, and legitimate locale of sovereign power. It is wise and prudent, we say, to investigate this spirit of agitation and revolution, of investigation and inquiry—; this spirit of Liberty. And let this be our first pleasing, though arduous task.
Liberty is the Gift of God. And like all his gifts to man, it is founded upon the necessities of our being, growing out of the exigencies of our intellectual and moral constitution; and as necessary for the full and active development of the same as vitality is to physical organization; or the dispensation of grace is to our spiritual regeneration.—And in the prosecution of this branch of our subject, we will have frequent occasion to refer to the perfect, analogy—the almost oneness—existing between Christianity and Liberty. Christianity has not only brought “life and immortality to light”; it has also brought liberty to light; as well as every thing else that is essential to the improvement, happiness and exaltation of our nature in time and eternity. Liberty as well as immortality, is not the creation of Christianity—much less the invention of men. It has a higher and holier origin, as well as a nobler mission to our world than to be a device, and prostituted instrument in the hands of selfish demagogues to serve their infamous purposes, at the sacrifice of honor, honesty and truth.
Our position that Liberty is the gift of God, requires better support than a single “Ipse dixit”;—, proof is demanded; and proof ample, varied and irresistible in its conclusions can be furnished. We have the inferential and the positive; the first from the works of God, the second from his word.
We will first consider the inferential proof.
For what purpose did God create rational and intellectual natures? for activity certainly. But rational and intellectual liberty is indispensible to rational and intellectual action.—For what purpose has God distributed among men talents so various, and manifold? is it that they are to be laid up in a napkin and buried until the lender thereof calls for them? nay verily—, we have a fearful warning to the contrary in his written testimony to us. No, these talents whatever they may be, must be cultivated and improved or increased just as far as they can be; for the manifestation of the giver’s glory,—the possessor’s honor and happiness; and society’s welfare: a triple obligation there is to do so; a triple reward is the consequence of doing so—and a triple penalty is involved in the neglect thereof. But how, plain common sense will ask, can this obligation be discharged without full and absolute liberty? for if God has given the one and denied the other, he has vitiated the whole circle of his wisdom and benevolence, and nullified his own enactments. For what purpose is the measureless empire of space spread over and around us, and sown with planets, worlds and systems countless as the dew-drops that hang on the eyelids of the morning? for what, but that man should in science range and traverse them all to see and enjoy the wisdom, power and goodness of Him, that glitter in every star, and flame on every sun? but to do this he must have a liberty commensurate with their numbers—their magnitude and extent—, and the limits of this liberty must be the limits of the universe. For what purpose has God created mystery within mystery and wonders beyond wonders in endless cycles in the heavens above—and the earth below; but in order that the mind and intellect of man, might never slumber nor decay, for want of subjects to excite to enterprise and research—; and that so long as generations of men shall endure each may find something new to employ and delight the illimitably progressive mind? But how necessary is liberty for the exercise of this high—this glorious and divine prerogative of man! a liberty that shall only cease when investigation and discovery have canvassed the entire universe of God. And for what purpose has God put into our hands the sacred Charter of our immortal destinies, in the hallowed records of which are wrapped up by the wisdom of a father’s love all our multiform interests, which will, under the vivifying and elevating influence of this charter—spread themselves out in all the beauty and grandeur of their perfect developments, over the landscape of time, and over the illimitable fields of eternity? A charter that secures to man all the good that earth and time can yield—and all that heaven and the universe can bestow—; a charter that re-baptizes the degenerate spirit of man in the imperishable features of divine love and wisdom; and stamps thereon the lineaments of immortality? For what purpose was this given to man, if the fullest liberty was not also granted to read—peruse and study its contents? So much for the inferential proof that Liberty is the gift of God. Let us proceed to examine the positive. The Gospel dispensation which has brought Liberty as well as immortality to light is full of this species of proof—, and we will occupy your time and attention by selecting one single passage from the sacred record—one which is of itself sufficient to establish our position; one that covers and sustains all the ground we have glanced over in our inferential disquisition of the question. It is as comprehensive as Liberty itself, and gives to man an intellectual privilege to all that is contained in the universe of God. A privilege that confers upon man an intellectual heirship to that universe and all its contents, to be followed hereafter by a moral and legal heirship to the same, in proportion as man is active honest and faithful in the exercise of that privilege, which is—“To prove all things—and hold fast to what is good”. Here then is the charter of Liberty to man as a divine gift. Nothing can be more comprehensive than it is. Nothing is excepted—, nothing forbidden. No tree stands in this intellectual garden, a garden whose limits are the limits of the universe, whose tempting fruit has an interdict of exile and death thrown around it; no, every thing is to be touched—tried—examined—proved—; then the division made; the bad must be cast away—the good retained, held fast—, at any and every sacrifice. Liberty then divides itself into two parts—: the first is intellectual—the second is moral Liberty. By the first, man has a divine, eternal and inalienable right to know every thing, to examine every thing, and to try or prove every thing, in the works and word of God—, and every thing that may have, however remote, any bearing or influence, directly or indirectly upon man’s interests; individual, or social, political or religious, temporal, or eternal. And by the second, man has the same right to reject all that is evil—and pursue, defend and hold what is good.
This then constitutes the centre of man’s interests—duties rights and responsibilities—as a rational, intellectual and moral agent in the universe of God. But as the successful and faithful performance of all that pertains to the second division of this liberty—the right to hold fast what is good, depends upon the accurate exercise of the first division—, the proving—the trying and the knowing all things as far as they can be known—and tried, hence the supreme importance of intelligence, which is indeed the first essential requisite in Liberty—that which gives it being, vitality, glory and power. “Let there be light” said God, when he came down to add another physical, intellectual and moral province to his empire; thus making from beginning, light, the great vital and conservative principle of his physical, intellectual and moral creations. And thus only can Liberty be preserved: thus only can truth in all her modifications be preserved.—“Let there be light,” must the friends of humanity, truth and Liberty every where exclaim: and the cry must go up from the earth as the sound of many waters, and its gathering and prolonged peals and echoes must roll themselves along and around the globe, until grim demons of ignorance and despotism, mother and child tremble in their darkest and strangest hiding places. ‘Let there be light,’ and increasing light; light for the masses; must be the watchword of legislative assemblies; while those masses alive to all their rights, honors interests and happiness, must receive that light in knowledge, which is their first safeguard from the craft, the cunning and the fraud of those who lie in wait to deceive: for the enemies of Liberty and humanity, imitating the arch deceiver, transform themselves into angels of light and Liberty. An intelligent people well not be slaves; and an ignorant people cannot be free.
Liberty can no more consist with ignorance, than truth can harmonize with error; or good with evil. And they who would expel despotism from the world, must first extinguish ignorance; this is the first and most essential step: for despotism of every kind is the penalty, and the hard penalty of ignorance. God has so ordained it. And in the complex character of his moral administration over this world, he has ordained that knavery and oppression shall be the scourge of ignorance and folly. Knaves grow fat on fools; and oppression thrives best where the soil of ignorance is the deepest: and to exterminate the former, you must first remove the latter, by the light of intelligence. And when folly’s children are extinct, knaves and tyrants—synonymous terms—, will dissappear, exclaiming as they go “our occupation’s gone!”
Liberty then is a high, and a holy thing; and is the greatest of all the gifts and blessings God has given to man, because it gives a value and importance to all other gifts and blessings. But Liberty is more, it is a high moral obligation.—It is my right, my privilege and duty to know for what purpose I am placed in this world—and how I can best honor my Creator, serve my country, benefit my fellow men and promote, consistently with these duties, my own welfare and happiness. My right and privilege to cultivate whatever talents God has given me, making the one two, the two four, and the five ten. My right and privilege to investigate all the works of God—, to prove by research and examination, all things in the heavens above and the earth below—, with all that his holy word reveals—; and none must say to me “thus far shalt thou go and no farther”; no not the highest of heaven’s archangels must interfere with this right. This then is Liberty; and the right and privilege of all: not the right of kings and priests alone, but the divine right of men, and nations: a right which kings and priests have taken from them: and we beg leave to state here that we do not use the term priest, in any limited or restricted sense: neither do we use the terms priest and king in any offensive sense, but simply in that sense which will convey the truth to our audience.
Liberty is not licentiousness, as its enemies would have the world believe: nay it is the most salutary of all restraints: for coming from God it subordinates itself to the will and authority of God, and requires and commands the same subordination from all who embrace her. Not for a moment will she submit to authority, law or rule that is not founded upon and sustained by the authority of heaven; the only authority she will acknowledge: hence her struggles in the progress of her history in time, struggles with usurped power and illegitimate authority; hence her bad reputation with kings and priests, from whose hands she would, and finally will snatch all power and restore it to the people to whom all power by divine right and commission belong: and hence the revolutions she has and will yet occasion among the nations of the earth; although her mission to earth like that of her sister christianity is peace, love and good will to all; yet the divine author of that christianity, who is also the author of Liberty—tells his disciples on one occasion—“think not that I am come to send peace upon the earth but a sword: I am come to kindle a fire.” and what! if it be already kindled? True this was not the purpose for which the son of God visited our world, but it was an incidental and inevitable consequence growing out of the state of society, a state of things which a long reign of wickedness in high places had established in the world, and which would not yield its hold upon society without the most violent contest,—blood and desolation. And just so with Liberty; she has a parallel course to run—, a parallel contest to wage, a parallel object to gain, parallel triumphs to record; each in its own way promoting the glory of God, and the welfare of man.
Yea when these solemn words were uttered by the Divine teacher, when the breeze of Palestine caught and carried away that prophetic declaration; then commenced that fire of truth and Liberty which the malice of men, aided by the rage of hell has never been able to quench: a fire, whose celestial and eternal light will dissipate all the darkness that sin has spread over the world; and whose consuming wrath will burn up all that is hostile to the interests of man, and to the honor and glory of God.
True Liberty and christianity are so alike, that in speaking of the one we cannot forbear refering to the other. They are alike in their heavenly origin; alike in their mission to earth; alike in the great objects of that mission; alike in the simplicity of their principles, and the purity of their spirit and truth, alike in the free, the full and gratuitous offer of themselves to man; alike in their unostentatious character and bearing; alike in their gentleness and meekness; alike in their stern and unyielding nature, that surrenders nothing, compromises nothing, abates nothing of their original demands; alike in the history of their progress; and alike in their perversions and corruptions by men, who professing to be their guardians and defenders, but who know nothing of the truths and principles of either. But most of all are they alike in this their highest and most. distinguishing feature, they are the property—, the free gift of God to the people; both bringing to light this great fact—this great truth, which mankind are just beginning to comprehend, viz: that all power is derived from the people—that here is the central point—and source of all sovereignty—authority and law—; that, under the gospel dispensation, which embraces in its elective call the whole family of man—all the nations of the earth—, the declaration of which is set forth in the second chapter of the book of Psalms—; the people are the property of God—; and from him all power, is derived to be employed for their advancement, honor and happiness. His will is to be their law and rule of action, and when speaking and acting by and through that will; then indeed, is the voice of the people the voice of God: and official men of every rank, and order, are but the agents or servants of the people, in the broadest and fullest acceptation of the term. Kings, priests and tyrants, may teach otherwise—and argue otherwise, with tongue, pen and sword, and write their arguments in the blood of slaughtered nations, but it is against high heaven, they write, fight and argue, and in the end they shall eat their own arguments and swallow their own swords. They may prate too “ad libitum” about divine right, power and privilege; but they have yet to learn that whatever divine right, power and privilege there may be in the world—these all belong to the people to be exercised by them for their advantage, honor and happiness, through their official agents; be they kings, priests or what else. The great divine right of the people—the greatest of all, and one that embraces all and secures all, is to “prove all things and hold fast that which is good.” And oh what tongue of angel, or of man, can tell the heights of grandeur glory and greatness to which a people will arise; the lengths of prosperity and improvement to which they will go, when every member of the national body is actuated by the spirit of this command; and the national conduct and character is a practical commentary on this scriptural precept!
We will now proceed to substantiate the truths of these several statements just made. And this we will do by proofs deduced from the word of God, and from the history of his proceedings towards man.
Our general proposition in considering the great problem of Liberty, is that, under the dispensation of Grace, the people are the legitimate recipients and inheritors of all power, right authority and sovereignty. This great fact, we affirm, christianity. has revealed, to the people, and Liberty, confered upon them. The first proof we deduce from the sacred oracles of truth, is contained in that memorable answer which the Redeemer bid the messengers of John carry back to the doubting Baptist—; in the last part of that answer. “The poor have the Gospel preached to them.” Never had earth or heaven heard words of such momentous importance; words which shall fill heaven with praise and earth with felicity glory and joy. At such a declaration, and in view of the consequences that would ultimately result therefrom, hell from her deepest caverns of darkness and wo, might well be supposed to utter a deeper wail and a louder groan of anguish and terror than she had ever uttered; while the grim demon of universal tyranny and oppression in the deepest retiracy of his gloomy abode, would gnash and gnaw his tongue for very pain and rage; for then it was that he could see on his dark and solitary walls the hand writing announcing to him in characters not to be mistaken, that his days were numbered, that a new agent had entered the world, which he could neither escape nor conquer—; an agent that would wage relentless and uncompromising war against him and his; and through ages, ensanguined ages, would roll their crimson tides around the earth, before the last—the great and decisive victory would be won; yet through the long vista of revolving years, he clearly foresaw, on whose banners that dicisive victory would perch.
He beheld, and groaned and trembled as he beheld, that the name of this new—and to him fatal agent, was Liberty.
The second proof we would bring from the divine record in support of our position is that parting injunction of the Redeemer to his disciples to go and “preach his gospel to every creature.” In that is contained the germ of liberty to every nation.
And now for the legitimate deductions from the recorded facts. For what purpose did the Redeemer preach the Gospel to the whole people and command it so to be proclaimed? Why, in the first place, that they might understand it—, and that even the poor could understand itis evident from the fact that it was preached to them. In the second place that they should receive its truths grand, vast and varied as they are, and obey them; that in the third place they might derive all the benefit therefrom—, of every kind—social and political as well as individual, spiritual and eternal. And what is the general fact in reference to this gospel? Just this that there is not a truth or principle in moral, social or political science that is valuable and necessary to man’s diversified interests on earth or in heaven, in time or in eternity that is not contained in the Gospel,—which St. James calls the perfect law of Liberty—a perfect system of Liberty—and law combined—: a full, a complete system of perfect freedom and most salutary restraint. And all this so comprehensive, so vast and various; so sublime and so holy, was and is to be given without restraint or reserve to the people; to the poor, to the ignorant, to the erring and the vile, and for what? to elevate, improve and dignify the poor; to enlighten and cultivate the ignorant; to reclaim the erring and sanctify the vile—; and thus prepare them all, for the exercise and enjoyment of Liberty’s many duties rights and privileges. And here arises to our view, and presses itself upon us for deep and serious consideration, another circle of most interesting deductions.
We see in all this—which has been considered—that God has freely and fully—without any reservation, or restraint, save that of a moral kind——committed---surrendered and entrusted to the people with all their ignorance—and error—vice and folly—the highest and most important interests and considerations that can employ the time the talents and intellect of human beings—: yea the whole of their interests and destinies are freely and fully put into their own hands—, with no other guardian over them but reason, which is often blind, common sense—, which is sometimes a common fool—, and conscience, which is sometimes both a fool and blind. And yet with no other guardians than these, behold the immense, the tremendous interests that Gad has committed and intrusted to us! And how, would a philosopher whose egotistic estimation of himself is equalled by his cynical scorn and contempt for what he terms the swinish and brutish people, how would he ask can a people thus ignorant—vicious and erring ever learn to know and use these immense interests aright, which you say the Gospel has revealed and put into their keeping and care?—Simply, Mr. Philosopher, just as a child will learn to walk, by giving it the liberty to learn: and in its first efforts, you will behold—if your philosophy will permit you to stoop to humble things—, in the child’s first efforts in the great experiment it is about to make, you may see a simple but beautiful commentary on that text, which can never be exhausted by philosophers—or sages or by the nation highest advanced in all knolwedge, arts and improvements—that of proving, or trying all things. That little toddling child, will give you the first lesson in the mighty circle of wisdom, philosophy—liberty and truth: it tries all things within the reach of its tiny hands and the compass of its infantile knowledge; and mark how firm and fast it takes hold of what it considers good and safe, when sudden fear of falling alarms its anxious bosom. But in process of time that same feeble and helpless child becomes a powerful man, whom, it is much more safe and wise to respect, than insult. And just so with the people; they must walk by the same rule--and acquire knowledge and wisdom by experience. And the only way they can acquire the right use of their sovereignty is just to use its and the only way they will ever learn to use and enjoy freedom aright is just to let them use and enjoy it. Every thing in this life is in the progress of experiment—and all truth is the result thereof—; everything must be proven or tried; to this man is appointed, and if one thing won’t do, try another, and another, until we ascertain what will do; and then hold fast. What is political, moral—and physical science, but an assemblage of facts and truths ascertained in this way?—, and all these discoveries are but approximating, oh how distant from final truth! A people in the first exercise of great and multiplied rights, interests and privileges, will commit errors and follies; go wrong in some things, and fail in others; and perhaps like the child in its first attempts to walk, they may seriously injure themselves; but these sore hurts and hard knocks will improve the bump of cautiousness, and make both more prudent and careful; and thus each will finally succeed. True Liberty like christianity has been most sadly abused perverted and corrupted; but the friends of both appear not yet to understand that the only corrective for all the abuses of Liberty, is Liberty; and the only corrective for all the abuses of Christianity, and all the innumerable evils that flow from this source, is Christianity; God himself can furnish no other or better remedies than these. And how presumptuous and vain is it then for man to talk of other correctives; and yet this is what the friends of both are oft engaged in. They would furnish safeguards to both—and in doing so they virtually trammel and circumscribe the influence and impair the efficiency of both. There is a want of faith, among the advocates of Liberty, in the efficiency of Liberty, which impels them to add to its efficiency and safety by connecting therewith some extraneous circumstances; just as it has fared with Christianity: few indeed of the friends of the latter can trust its safety and efficiency, in the world without throwing around it the shield of their wisdom and understanding: they are afraid to trust themselves and all their interests and destinies for time and eternity with all the interests and destinies of society and the world to the simple scheme of Christianity as unfolded in the word of God: and there is a similar want of faith, in the safety and efficiency of simple Liberty among its advocates and friends. Strange indeed it is, and painful as it is strange, that man can trust God so little, while he has confided so much trust in us and committed so much unto us. Strange that men esteeming themselves wise should confide more in the wisdom of men, knowing what fools men are, than in the wisdom of God; yet it is no more strange than true. And infidelity is now the sin of the state as it is the sin of the church; an infidelity that is positively injurious to both, compared with which the technical infidelity of the unbeliever is harmless. The infidelity to which I allude is that which causes the politician of the state and the ecclesiastic of the church to trust more to the wisdom of men than to the wisdom of God; that infidelity which causes both to repose more confidence in the sagacity and expediency of men, than in the providence of God, and rely more upon the ways and means of men than upon those of heaven. And we have the practical operation of this in its bitter fruits of discord in the state and the most humiliating confusion in the church, where liberty of conscience is oft a mockery, an unmeaning sound. And to remedy these evils, especially those of the latter, a recourse is had to the multiplication of all manner of expedients, that are known by a passion for society making; the true name of which should be society breaking—because they break up society as arranged and constituted by the providence of God into so many petty associations, all of which throw men into new and false positions in respect to one another—, to their duty, and their God: and creates a new code of duties; by which another standard of moral advancement, than that of God’s, is set up, to measure, determine—and dispose of human character and personal worth.
The false light of the age has discovered that every thing is radically and fundamentally wrong; that the arrangements and order of Providence do not suit the advanced state of society; and that the principle of voluntary association is the great panacea for all the moral, religious and political evils, society is heir to: that even Liberty and Christianity must be put under safe restrictions, lest men become, under their unrestrained influence, lawless and wild. This principle of voluntary association, we are to believe will be to the political and moral world, what the principle of gravitation is to the physical. In all their agitations movements, and counter movements you see the practical operations of that social unbelief and want of confidence in the wisdom of God, and in the order and arrangement of his providence. The social heart is suffering from a morbid craving of novelty and change, which gratification and indulgence only render more diseased and craving; and because the social mind lacks that faith, intelligence and wisdom which guide the individual and the nation prosperously and safely. And in proportion as these are wanting, pride, vanity and intolerable egotism take their place to direct and control. And these have discovered that man cannot take care of himself—; that society as founded by the order of Providence—cannot take care of herself; that her interests are too vast and varied too important in kind, and far too numerous in quantity to be committed to the hands of ignorant and perverse men; though we have shewn that God has freely and fully thus committed them. It is not enough that man is a social being—, he must become a gregarious animal, and live, move and have his being in a herd or flock; to feed out of the same dish, drink out of the same cup; and sup out of the same spoon; while his masters, and shepherds shall determine the quantity and quality of his food, whether, natural, intellectual, moral or religious. And the whole herd must live, act and think as their shepherds and masters shall direct—, like good and obedient sheep. And wo to that member of the flock that dares to think, and stray beyond the arbitrary boundaries of the conventional fold that hem him in as a wall of adamant, and all his thoughts, feelings and aspirations, which his God has given him with a “cart blanch” privilege to roam over the universe and explore all things—yea the deepest mysteries of God. All these associations, call them what you please, organized for what purpose you please, are just so many despotisms in which individuality, which to cultivate, improve and bring out in its fullest proportions, is the primary object with both Christianity and Liberty—, is lost; being merged in the associated mass which becomes a mere automaton to be moved and directed by one mind and one will. An ideal and impracticable uniformity is aimed at in these associations which God forbids and nature abhors. It is the natural inequality of mind—the difference not only in, the number of talents, but the different kinds of talents which God bestows upon men;—it is this natural inequality, which Christianity and Liberty respect and expand and improve without destroying; that produces the highest order of beauty and harmony in the moral and intellectual economy of nature, and of God. It is in vain to justify them upon any principle of necessity, expediency and utility—; they are necessary, expedient, and useful for nothing except that they give power and consequence to those who control them; and not unfrequently more shining and tangible advantages; while the members of these gregarious communities and societies are under the most abject mental and moral vassalage. But it is said in defence, that this is all voluntary. So much the worse: that vassalage and surveillance which are voluntary are the most hopeless and degraded. Involuntary bondage excites pity, but the other excites contempt. The independency and dignity which belong to individuality, when not sunken and degraded—are voluntarily surrendered—given up and cast away—; and man’s highest and noblest qualities and attributes—, to enlarge and elevate which Christianity and Liberty visited our world in company—are surrendered for a consideration less in value than that which purchased from Esau his birthright; and what is this base consideration? The ignoble privilege of our thoughts—our minds—our judgments—and our consciences placed in the safe keeping of others—; who have graciously undertaken to think for us—, judge for us; choose our religion and political sentiments—, and finally dispose of our individual destinies forever. This is the finale of all voluntary associations which have for their avowed objects the care and improvement of men. And looking at the practical operations of them, as they unroll themselves to view—; looking at the disorder and confusion in all; the gross follies—excesses and absurdities of others—and the multiplication of new ones—, in which liberty is either unknown—or has degenerated into unbounded licentiousness, while religion is but a mask to cover the most atrocious deeds, looking at all these things, a weeping philosopher might smile, and a smiling philosopher might weep. And yet all these things will in the end work together for the advancement of truth, Liberty and Christianity. God who presides over the complicated affairs of men, permits no social evil or folly, out of which he cannot in the end extract some good. And we trust the next age will be less redundant in folly, and less prolific of fools.
Much yet remains to be said on this branch of our subject, but our limits will not permit us to go into detail, we will therefore sum up in a few general remarks some of the most important considerations that offer themselves to our mind. The first is that God in all his intercourse with man, has always been willing to trust the people with every thing that identifies their honor, interest and welfare. This fact is indisputable. But on the other hand, tyrants in all ages, both political and religious, are not willing to intrust the people with any thing. This constitutes the essential characteristic of tyrants, and tyranny.
God who has committed to the people their own welfare and happiness present and to come of every kind and degree, and who has furnished them. with all the requisite means to secure the same to an infinite extent, has also along with all these, given to them all power to use it in the employment of those means and agents of their own selection in order to secure the end of their popular existence. And does it not necessarily follow upon every principle of sound ethical wisdom—reason and justice that where God has put all a nation’s welfare and happiness—; their interests and destinies into their own hands, that he would also give them unlimited power to exercise the same?
This God has done: while tyrants do just the reverse. The latter say, the people, the ignorant, the swinish multitude, are unfit to be entrusted with their own interests. And yet tell me of one great reformation in church or state, one single improvement in any of the arts or pursuits, or professions that adorn life, and improve humanity, that has emenated from these same self constituted guardians of a people’s interests and happiness? These all hate come from the bosom of this so called swinish multitude—the people. Nor is there a solitary instance on the page of history, sacred or profane, of national degeneracy, corruption and anarchy, that were not produced by the degeneracy, corruption and intolerable oppression of their rulers and guardians, political and religious. The people were corrupted, by the corruption and wickedness of their rulers, or goaded to madness by their oppression. And when oppression becomes intolerable, deliverance is desirable, and rebellion is justifiable, A people when left to themselves—left free; left to work out their own national welfare and salvation, honor and happiness, never will intentionally go astray—; err they may, but their error is the result of ignorance not of intention—; this must sometimes happen in popular and national experiments: as well as in every pursuit of life, art science and profession—; inevitable from the universal law and mandate of proving all things. But as soon as a people discover that they are wrong they will abandon the course they are pursuing, and right themselves. And it is upon the soundness of this truth and principle that God has committed every thing to the people.
Our position that the people never intentionally err, will receive but little countenance from tyrants political and religious, who have no faith, no confidence in the people. But is not the axiom just as true in reference to the people as to the, mechanic—the philosopher, the scientific investigator—, the persevering researcher after the hidden mysteries nature? does the first intentionally destroy his work; or do the others intentionally combine in their crucibles, and laboratories the antagonistic elements of nature, for the purpose of blowing themselves up? Yet all these things will sometimes happen. What then? ergo, it was done intentionally; and ergo, again; the mechanic, the philosopher-—the chymist are not fit to be intrusted with mechanical philosophical and chymical subjects: and therefore they must act upon the prudential advice given to the boy, not, under any circumstance, to go into the water till he could swim. The logic of kings, priests and tyrants, and they are, often convertible and synonymous terms, is, in reference to the interests and rights of the people, not a whit better than this when we some to analyze it.
Our next general remark is that the Redeemer most distinctly recognized in all his official conduct, and exemplified every truth we have advanced—viz: the sovereignty of the people, their capability through knowledge to manage and take care of their own interests; and lastly, that official men of every order, are the agents of the people to do their will. For he himself, the Lord of life and glory; the heir of all things distinctly tells his disciples that he came into the world not to be served, but to serve; not to do bis own will but the will of him who sent him. And the apostles also, recognized and carried out the same principle: these Apostles taken from the ranks and bosom of the people, were the official agents to proclaim that new system of Religion, philosophy, morals and Liberty, which will revolutionize the world, and make earth the counterpart of heaven. And what find we in the annals of the Apostles, in the recorded acts of the organization of the church—the Kingdom of Christ? why the elementary principles of representative—elective—government—; popular government, a government founded upon, and growing out of the will and consent of the people. This is most distinctly recognized in all the acts of the apostles, and during the first age of the church, in her innocency, her simplicity, and her parity.
The boasted liberty of Greece and Rome, failed for the want of this vital, and conservative principle; viz: that the people are the true source of all political power and sovereignty—, the source of all right, and privilege—, law and authority: and the only source of all official life and agency, which are in the order of God, intended for the wants and interests of the people, not for those holding official authority. Another important fact which the history of the acts of the Apostles, and the first age of the church reveals, is that every community whether it consists of ten individuals, or ten millions contains within herself all the official materials, necessary for her official wants. This is the work and the gift of God, who furnishes for society and the world, those talents that are needed, and just as they are needed. And this has been the history of his dealings with men. God never interposes in behalf of man, but when it is necessary to interpose; that man may learn two important lessons; to do all he can himself, and what he cannot do; he must look and trust to God. And when a Columbus is, wanted to discover a new world, in which truth, Liberty and suffering humanity may find a secure home; God will provide a Columbus, and by his spirit guide him over the wildernerness of waters to that new world. And when the cause of Liberty demands a Washington and a Franklin, lo, the same watchful providence sends them forth. And when a Newton, and a Lock are wanted in philosophy to drag her out of the mire of ignorance, superstition and stupidity; a Newton and a Lock appear. And when the pressing necessities of advancing trade and commerce demand quicker modes of conveyance, and more rapid facilities of exchange, a Fulton appears with his steam engine, and a new era commences in the universal pursuits of life—: hence we may infer that God is ever mindful of the interests and happiness of the people.
What then is the sum of all this protracted argument on the origin and character of Liberty? what the irresistible conclusions that legitimately and logically flow from our demonstrations? It is this: that to christianity or the Gospel the world is indebted for true and permanent Liberty; and to the church—the primitive church, as founded by the Redeemer and his apostles; we are indebted for the principles of popular government. And infidelity must ultimately, range itself on the side of monarchy and despotism or embrace and defend the cause of Christianity, for that and Liberty are one and inseperable.
And from what has been urged on this branch of our subject; the importance, the indispensable necessity of popular education—instruction and intelligence, must be apparent to all. This should be felt by all, in the character of a supreme moral obligation. Give a people this, and they want but two articles more, both cheap, but all important to a people’s welfare and safety—; the Bible and the Musket. The first will instruct a people in all their rights and duties, the last will defend them in the exercise and enjoyment of the same. Such a people will never submit to wrong and injustice. And though they might be annihilated, they will never be conquered.
We proceed now to the second part of our subject: the progress of Liberty. On this we must be brief: all we have time and limits to do is just to notice a few of its most important triumphs. We pass over the period of its long sleep and thraldom during that doleful moral night of profound darkness that lay as a mighty and hideous vampire upon the world: when man was doubly a bondsman and a slave. When the political despot took the body and the ecclesiastic took the soul, and left nothing for God. And man after being plundered by the first, was handed over to be replundered by the second: and thus the great body politic, the people, was regarded as a great goose, from which statesmen and church men, plucked the feathers with which to feather their nests. And if the poor goose died from hunger, cold and nakedness, no matter, so long as tyrants political & religious had a Divine right to reign and rob, just as they pleased and when they pleased. And perhaps the nine tenths of European society might, in their simplicity, sometimes wonder, what was the use of God giving them any minds and intellects at all; because if they dared to act or think without their master’s permission—; their last act of thinking was sure to be in the Star Chamber—the Bastile, or the Inquisition.
In tracing the progress of Liberty from its origin down the stream of time, after the darkness and despotism that so long lay up the world, one of her most important achievements; was the granting of the “Magna Charta” by king John to his Barons. This was the first act of Liberty after her long sleep; and it was the act of a giant refreshed with wine, and renewed strength. I know not a more important event in the progress of Liberty than that one act, because it is really the origin of every step that Liberty has subsequently taken, and every triumph she has since gained. That Magna Charta is the origin of constitutional governments, a government whose limitations and powers are defined and determined by the people. That Magna Charta is also the origin of the right of petition, which is one of the main pillars of Liberty and one of its essential features. That Magna Charta lost England these United States, for the seeds of our revolution were then sown which had to be transplanted to this western word to bear the full fruit, of Liberty. And that Magna Charta will much more diminish the prerogative of England’s crown and raise her trampled and prostrate peasantry. For what is most deserving the attention of political and moral observers at this time, is, that the present descendants of these same Barons, who wrested this Magna Charta from the crown, and the descendants of the feudal serfs of that day are now relatively occupying that position to one another, which king John and his proud Barons occupied. These Barons were then the Charterists, now the serfs and peasants are the Charterists, and demand from their masters and oppressors what the Barons demanded and obtained from their sovereign. And it was, an evil day for the posterity of these Barons, though a glorious day for the cause of Liberty, that saw king John affix his name or mark to that instrument. And had the spirit of prophecy gleamed for a moment upon his stolid intellect, so as to enable him to have foreseen centuries after, by whom and from whom another Magna Charta would be demanded, what a fiendish smile of pleasure might have lighted up his saturnine visage and neuteralized his mortification and wounded pride while he traced his almost illegible name.
And thus, in the wise order of Providence, who creates nothing in vain, even a blockhead, and a royal one at that, may do an act which may confer as great and as lasting blessings upon mankind, as the longest life of the first of philosophers: which may be a source of consolation to blockheads—high and low, in all time to come. And yet John Bull can talk most grandiloquently about Religion and Liberty, especially when he has gotten a new scheme in his head to deceive and plunder the nations of thelearth, But Religion and Liberty with John must be put under safe and wholesome restrictions. Religion with him is, that every man and nation should worship God according to the dictates of John’s conscience: and Liberty is, the privilege of his bondmen and bondsmaidens to starve on sixpence a day, if their ingenuity cannot extract half a crown out of it. And as John’s pious head and benevolent heart are awfully shocked at the names of slaves and slavery, he allows these Africans, he carries from their native land, to raise his sagar and coffee in his West India plantations—the great liberty of calling themselves apprentices and emigrants. And thus John has, by a wonderful discovery in the science of modern philosophy, extinguished the odious names of slaves and slavery.
There is another important era in the progress of liberty in the old world, which we must notice. And though it is an era full of horrors—at the memory of which the world yet trembles, it is one equally full of instruction. I allude to the French revolution. True it was in part a failure, and all revolutions in despotic countries must at first fail to some extent: because unmitigated oppression descending from generation to generation, becomes sacred and venerable in the eyes of the multitude from its association with law, authority and religion—learning wealth and rank; and upheld by the sword and the exchequer. Such oppression destroys the energy and intellect; of the people, by destroying the independency of the individual mind, and superinduces instead thereof animal passivity, which when goaded to madness as in, the case of the French revolution,—brute madness—it is alike terrible and destructive to error and truth. And therefore it was that the revolution in France failed. And yet its lessons written in fire and blood are scarcely less valuable to the cause of Liberty than is the successful experiment and result of our own revolution. We say scarcely less valuable—; because it stands as a most prominent beacon in view of all the nations of the earth—and to the friends of Liberty in all time to come, to warn them of the rocks on which France made such fearful shipwreck—; and because the certain and terrible consequences of vice, crime and folly both individual and national are just as instructive as the exhibitions of virtue and wisdom. And coming generations having the example of the French revolution to warn them on the left—and the American revolution to guide them on the right, will be doubly fortified and assisted in the cause of Liberty. It was the impulse of vengeance that roused France to revolutionary action, and that being satiated in blood, there was not enough of moral sentiment in the popular mind to check the wild and licentious career of the popular passions; so that their acquired sovereingty and miscalled liberty was to them a more cruel despotism than the monarch they had overthrown; and thus will it ever be where popular revolutions are not controlled by popular intelligence and virtue. And this great and important truth bas been taught to the world by the French revolution; a revolution which in its way has, and will do as much for the cause of truth and Liberty as that of our own.
If “France got drunk on blood to vomit crime”, she also got sober on the same beverage. And as her oppressors—misnamed rulers—furnished the bane that set a nation raving mad, those same oppressors furnished too the antidote, from their own necks and veins. And thus it is that a wise and just God rules among the nations of men. Nor does he permit any social or national evil—or wickedness to exist, out of which he does not in the end produce a preponderating amount of good; and he has ever made the folly and wickedness, the madness and cruelty of tyrants and oppressors to subserve his own eternal and gracious purposes of love, and mercy to suffering humanity. And so will he ever do it—Oppression whether political or religious always injures itself, and brings to pass results directly the opposite of those it would establish; its direct purposes in every instance are counteracted by its indirect consequences.
Such is the power and wisdom of God who brings good out of evil. Little did the oppressors and tyrants of Europe, political and religious, know, when they would take away the last vestige of liberty from the people; and destroy the least and the last right of conscience and of private judgment, little did they know that their mandates, and edicts to this effect, was the knell of their own power and being. Little did they know that the cries and groans wrung from a thousand hearts by their unfeeling cruelty, would in after ages startle grim tyranny himself in his gloomy abode, with the cries of wrath and vengeance, and be the battle cry to lead the sons of freedom to victory and conquest. Little did they think that Liberty like her twin sister Christianity flourished most, and was most strong and pure when most persecuted and assailed; that the seeds of both sprung from the blood of their slaughtered children—, and that in all ages the abundance and fruitfulness of the seed were ever in proportion to the quantity of blood shed. And ah little did they think that their edicts of exile and transportation from the old world, were just so many grants to the genius of Liberty to establish herself in the new, on foundations; broad as the continent, deep as the ocean depths that surround it; and firm and as perpetual as its own eternal mountains; and that from that distant world to which they had exiled Liberty in want starvation and rags, dead, as they supposed and buried forever from the eye and ear of high and royal oppression, little did they apprehend that that ragged and beggarly brat, so offensive to royal eyes, and illustrious nostrils, might, one day in its gambols, and juvenile frolics kick over half the thrones of Europe, while haughty monarchs will cower and tremble in its presence.
Thus gentlemen of the Athenæan Society, have we endeavored to give you a brief history of Liberty: its origin and character. It is of God and not of than, and must therefore prevail and triumph over all opposition; and like all truth her advancement in the world though slow, will be sure and permanent; fail she cannot, because she is not an accident in our world, nor the invention of men. Neither Greece nor Rome has the honor of her birth and being. Nor is Plymouth rock, nor Bunker hill, the cradle in which her infancy was cherished. Hers is a higher and holier nativity than these, sacred and noble though they be. Bethlehem’s manger that received the infant Lord of life, glory and immortality, was at the same time the humble cradle of true and imperishable Liberty—: that Liberty, the twin sister of Christianity, constitutes an essential part of that message, the celestial announcement of which, startled the shepherds in their midnight watch on Bethlehem’s plains; “the glad tidings of great joy to all the people.” To no school of sages and philosophers was this communication made; nor to the high the mighty and the honored of the children of men: not to kings and emperors—; nor to Cæsar, whose servants were emperors and kings; nor to the high priests at Jerusalem; the scribes pharisees—and doctors of law wise and righteous in their own estimation beyond measure; but to the lowly and obscure; whose humble labors by night and by day procured them the food they ate and the raiment they wore.
Liberty then is identified with Christianity in the celestial character of its origin: identified with her, in progress and suffering: identified with her destiny and ultimate triumph over every foe. God is the author and defender of both; and as the powers of darkness and hell can never prevail over the one neither shall the powers of despotism ever prevail over the other. Tyrants may combine, holy alliances, so called may be formed to crush the genius and growing power of liberty; but it shall be to them in the end as to those “who plot against the Lord and his anointed.”
Shame and confusion of face here and hereafter will be the portion of each and all who oppose the progress of both.—And look at the progress which Liberty has made in the world—and against all the power of the world arrayed against her; with nothing to sustain her but her purity, her simplicity and her truth! Who could now bring back the darkness, the ignorance, the brutality and oppression of the Feudal times upon Europe? Who would dare now to erect another Bastile in Paris? or who would venture to bring into the English parliament a bill to establish another Star Chamber, and re-enact the sanguinary code of Jeffries, that Draco of British law and justice? And could these United States, whose bright galaxy of Stars, accumulating in numbers and brilliancy, exciting the wonder, awe and fear, jealousy, hate and hope of the world, be persuaded to return to the bosom of Albion’s lion; that by our united energies, and industry we might contribute our part to that lion’s share? It is from such considerations as these that we can judge of the progress that Liberty has already made in our world. And what she has as yet accomplished is but the beginning of her victories and conquests. For until the successful termination of our Revolution and the establishment of our Government Liberty was an exile and a fugitive in the earth; without a local habitation, character or name; yea not so much as a place to rest her head in safety. But that era, in her history; the most eventful and important in the political annals of the world, has changed her position from the defensive to the offensive. She is no longer the wandering, homeless exile—flying from country to country, seeking rest but finding none, of whom Europe was not worthy, nor Asia nor Africa; and being unworthy of her, God provided a place for her abode—a new world, whose soil and atmosphere have never been polluted and soiled by the breath and footsteps of tyranny. And what a spectacle to the nations of the earth does she present? how full of grandeur, beauty and simplicity are all her developments, individual, social and national! how unlike all else the world has hitherto seen! What a problem, or rather what a series of problems, political and moral are in progression, working out new principles and truths, simple as they are beautiful, and beneficient as simple! Like christianity she is most potent for good, when most simple. Simplicity is the conservative principle in both. And it is this very simplicity in the organic principles of Liberty, and in herinstitutions and developments that gives her all her stability, her strength and her efficiency, which makes her a perfect anamoly in the history of nations and political science. And it is this same simplicity in theory and practice that confounds all the calculations, and falsifies all the predictions of European Statesmen. The simple but irresistible truths and principles of Liberty, her silent but rapid advancement, cut asunder the metaphysical subtilties. of European diplomacy and political tactics as the sword of Alexander severed the Gordion knot which for ages had puzzled the wits of the east to untie.
And when the despots and Statesmen of the old world tell us they cannot understand our institutions—and our Government which are the peculiar results of Liberty they declare the honest truth of their minds. It is foolishness unto them; a stone of stumbling and a rock of offence; just as Christianity in her simplicity and purity was to the philosophers of Greece and Rome, as well as to the Jewish scribe, pharisee and priest. The statesmen and politicians of Europe with a Talleyrand and Matternich at their head cannot understand us and our Government, because their minds have been so long perverted from the simplicity of truth; by their false views of human nature which of necessity leads them into Corresponding errors in political and governmental science; so that every thing is seen by them in a false and inverted medium.
The progress of Liberty is now, to her enemies as alarming as it is incomprehensible. Events are in progress and in embryo which shall materially change the political aspect of the world.
The spirit of Liberty is in the ascendant; and the sound of her chariot wheels as she rushes from victory to victory is startling the nations of the earth. Tyrants tremble and the oppressed are lilting up their heads for the day of their redemption draweth nigh. And who can check the march of liberty over the footstool of God? and say to her thus far shalt thon go and no farther? Ah how vain and hopeless such a purpose! As soon will the sun roll his chariot back to the chambers of the morning in obedience to your mandate; and the wild turmoil of ocean—lashed into the utmost fury and wrath, sink into silence and repose at your bidding; or you might as well command the flashing lightening to slumber in the dark bosom of the thunder cloud as it rolls in darkning grandeur along the skies and shrouds in its sable robes the glories of the summer landscape, as arrest now the progress of liberty. She is going forth conquering and to conquer, nor will she halt until tyranny is driven from its last abode on earth. No pathless wild, no impenetrable forest, no mountain barrier ribbed with eternal ice and hoary with everlasting snows can impede her progress. At her approach every valley shall be exalted, and every mountain be brought low—; the crooked places shall be made straight, the rough places plain; and under her benign influences the wilderness shall be glad, and the desert shall rejoice and blossom as the rose.
What can repress the ardor, the energy in the American mind? a mind that is the peculiar and legitimate foundation of Liberty—and what can, or should check the spirit of enterprise the necessary offspring of that mind? Would one continent think you, could one continent, or should one continent suffice to do this? nay verily. The world is the patrimony of Liberty by divine right, and she will not rest until it becomes hers by right of occupancy. Call not the progress of Liberty aggressive encroachments: call not these events now in progress, and those in embryo the lawless effusions of licentiousness and rapine. It is the finger of God and his spirit that inspires and guides these things, which to the enemies of Liberty are so offensive and alarming. The same spirit and finger that inspired and guided Columbus across the trackless ocean: the same spirit and finger that directed the pilgrims to the wintry and desert rock of Plymouth: the same spirit and finger that led our fathers through the revolution: and the same spirit and finger that have converted the war paths and hunting grounds of the wild Indian into the fair fields and smiling cities, towns and villages of the great and glorious west. And think you that the spirit—the energies and enterprise of Liberty now in her prime, and vigor of hope are to be arrested and confined? And it will not do to try her, and the progress she is making, with events transpiring under her influence and power, by the maxims and principles of antiquated policies and theories founded upon and sustained by arbitrary power and despotic sway: no verily; as well might the Jew measure the spirit and genius of Christianity by the narrow maxims and principles of his obsolete dispensation. As christianity advanced and established herself in the world, she furnished her own maxims and principles by which her character, and deeds were to be measured and determined; and just so with Liberty.—She too will furnish her own maxims and principles by which to be justified in all she has done, is doing, and will hereafter do.
When St. Paul with his accustomed boldness and honesty preached against the idolatry and superstition in the voluptuous city of Ephesus, what a storm of opposition was raised around him. And had Paal, and the cause of Christianity depended for their safety and tolerance upon the maxims and principles of Diana and her worshippers, there would have been a speedy end to the existence of both. “By these things we have our living”, exclaimed the shrine makers of that goddess as they saw that their craft was in danger from the new doctrines they heard. It was a strong appeal, a powerful argument; enlisting all the principles of local justice and prudential policy; an argument and appeal which from that day to this has sustained every species of political fraud, injustice and oppression; and with which tyrants and diplomatists gild their systems, to gull confiding fools. But Christianity and Liberty are not cheated by such arguments: they scatter the illusions that conceal the folly, wrong and iniquity of these things and establish truth, honor, and wisdom in their place, and make the many—not the few the recipients of their bounty.
And now in conclusion;
Young Gentlemen; as a nation, the missionaries of truth and Liberty to the world, we have a high, a mighty, and a most glorious destiny to fulfil; and we must meet it. High and honorable is our vocation as a people, and we must respond to it, in the spirit of a deep, solemn and awful responsibility. What friend of Liberty, what American can look upon the present state of the world without feeling the most intense anxieties and emotions for the development of those mighty events which age rapidly hurrying on to their consummation. And as he withdraws his anxious gaze from the old world, on which clouds of doubt and darkness, fear and trembling hang; and around the whole horizon of which storms and tempests begin to gather and rise; when he directs his eye to his own fair and happy country, what emotions of gratitude, pride and joy must swell in his bosom as he surveys the whole moral and political landscape of his country spreading away in beauty, grandeur and prosperity as the expanding horizon, illumined by the light of truth and Liberty extends itself over another and another domain recovered forever from the darkness of ignorance and despotism; while he will naturally ask himself when and where will the progress of Liberty cease? Here all conjecture is at fault—, here all calculations founded upon past circumstances of social and national progressions are quite irrevelant to the present case: and here in contemplating her future advancement and conquests the imagination recoils from its own legitimate conclusions. Oh how feeble and incompetent the sagacity of the statesman, and the wisdom of the politician to measure and estimate the future and ultimate results of Liberty, which is now just beginning to alarm the nations and “shake terribly the earth” And who does not feel the conviction growing stronger and deeper, that God has chosen the American nation as his agent to confer the last and greatest of blessings upon the world? God has ever pursued this course, of employing men and nations to execute his purposes of mercy and love and the contrary, and why not do so still? And if to the Anglo-Saxon race the world is much indebted for what is good, what moral or political arithmetician can count or estimate that infinite indebtedness which the same world shall owe to the Anglo-American race in all time to come?
We must fill our mighty destiny and calling; a destiny whose high origin started in the age immediately succeeding the flood, ere the sun had yet dried the surface of as drowned world. What time Ham, by his transgressions, entailed a burning and withering curse upon his offspring, when the father of the third part of the human family at that time, fell by sin and like the first father of mankind hurled his posterity into misery and wo, adding thus a second curse to a part of the human race—a curse that may be destined to run out parallel in duration with the one originally entailed. Who can tell? and will any one call in question the justice and goodness of God in the one case, and acquiesce in his justice and goodness in the other, which embraces a greater number? this is not wisdom nor submission to the Divine will.
The judge of all the earth shall always do right, but to comprehend what is right just and good in his administration is often as far beyond our understanding as the remotest star in the milky way is beyond our solar system.
But look at that momentous prophecy of the patriarch Noah, its blessings and its curses, one of the most stupendous prophecies of ancient times—a prophecy which has ever been fulfilling, is now rapidly fulfilling—and will continue its fulfilment, until time’s hoary and faded curtains drop upon a burning world. In that prophecy the three sons of Noah have their social and relative positions in the world distinctly marked and fixed, and all the power and art of heaven earth and hell cannot alter it. In his distribution and relative positions of the three sons of Noah and their posterity, Japheth was ultimately to have the pre-eminency over his brethren—. God would enlarge his Territory, even the occupancy of Shem’s territory, while the posterity of Ham should be his servant. And is there a prophecy in the entire word of God more truely and literally fulfilled, or receiving its fulfilment than this one? All know that Japheth and his posterity settled Europe; and has not and is not God fulfilling his promise to hint in enlarging his territory in all parts of the earth? is not Japheth every where supplanting both Shem and Ham? and is he not every way and in all things superior to his brethren? And what think you will be the final result of all this in the distant future, a hundred generations hence? can we come to any other conclusion than this, that the posterity of Japheth continuing to increase, advance, and occupy will in the end cover the earth—the ocean and the isles of the sea, and the posterity of both Shem and Ham be lost, being merged and swallowed up in the overwhelming and absorbing tide of their supplanting brother? This is the decree of him who rules in heaven and over the nations of the earth. We may stumble at it—and fight against it—, and assail the justice and propriety of these things as they are hastening to their consummation; but in vain; men and nations cannot prevent the destinies that God has decreed to them; and as we stated before such events as we have alluded to and anticipated are not to be tried by the ordinary maxims of the world’s wisdom, nor adjucated by the ordinary principles of the world’s justice. These things are under the immediate direction of God and by his principles of Divine proceedure they must be tried. The laws of nations would not justify, the forcible seizure of the land of Canaan by the Israelites, but God justified and commanded it.
The laws of nations may do for nations, to control and regulate their national intercourse with each other, but they must not presume to direct and control the will and purposes of him who rules over the nations of men and disposes of them in his own way; whose ways are not our ways, nor the ways of nations.
The great mistake of modern philanthropy, is, in overlooking, these facts, and in attempting to elevate all the nations of the earth to the same social, political, intellectual and moral level of equality. Now nothing is more impracticable and therefore nothing more absurd! It is the pleasing day dreams of a morbid sentimental philanthropy which never can be realized: Think you that the lazy, dreaming, sensual and effeminate Asiatic will ever overtake the European in moral, and intellectual stature and keep pace with him in his continually increasing velocity of advancement in science, arts and arms? or do you think that the African can be brought up to the intellectual stature of the Asiatic? if you think so, you have as little understanding of their actual condition, habits mental and physical—as you have knowledge and faith in that prophecy which assigns to each and all their respective allotments. We, the descendants of Japheth, must increase, they must decrease.
We must meet our destiny, and our high calling as a people. Truth calls, humanity calls, the nations of the earth, that see the star of Liberty rising higher and higher and growing brighter and brighter in the western world, call upon us, as they begin to feel its vivifying light and warmth, to preserve its brilliancy that they may find their way out of the darkness of despotism and walk in its light, and repose beneath its smiles.
Go then young gentlemen, and under the abiding and controlling principles and truths of Liberty and your high destiny prepare yourselves for those events in progress and embryo which are hastening to a crisis whose deep shadows already begin to spread along the political landscape of the world.
Interesting is the period—, the times and the age in which your lot is cast; and more interesting will these be when you quitting your pacific halls of science, and your academic groves, you shall have to take a part in the active scenes and events which are now in their incipient progress. Then, for that Liberty of whose origin—character and career you have this day been the silent and inactive listeners, you may have to raise your arms in strife and blood, or your voice in defending her sacred character and name; and in distant lands beneath the setting sun whither the star and empire of Liberty are taking their way, you may cherish her with your councils, direct her by your wisdom and consecrate her by your blood. How momentous the duty—how delightful and enobling such a task! and how requisite the preparation for the same! Liberty demands mind, intellect, knowledge, large and varied with virtue pure and lofty in all her sons; and with these she insures success and victory over all her foes, hut when these are wanting she spreads her wings, like the eagle, and flies to her native heaven.
Aim at knowledge deep and varied: cherish sentiments of the largest and loftiest liberality; the character of the age demands it, Liberty commands it; and God and man are honored and glorified by it. And let your many privileges—great and important as many stimulate you to the highest and noblest resolves while they fill you with gratitude to your God, love for your country, and devotion to the thrice sacred cause of Liberty.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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