The Uprising of a Great People Part 2

Let us not forget that the population of the United States has increased tenfold since the close of the last century; they have received immigrants annually, by hundreds of thousands, who have not always been the elite of the Old World. Must not this perpetual invasion of strangers promptly transformed into citizens, have necessarily introduced into the decision of public affairs some elements of immorality? I admire the honorable and religious spirit of the Americans which has been able to a.s.similate and rule to such a degree these great ma.s.ses of Irish and Germans. Few countries would have endured a like ordeal as well.

Remark that, in spite of all, public order is maintained without paid troops, (Continental Europe will find it hard to credit this.) Tranquillity reigns in the largest cities of the United States; respect for the law is in every heart; great ballotings take place, millions of excited men await the result with trembling; yet, notwithstanding, not an act of violence is committed. American riots--for some there are--are certainly less numerous than ours; and they have the merit of not being transformed into revolutions.

The greater part of the immigrants remain, of course, in the large cities; here they come almost to make the laws, and here, too, n.o.ble causes encounter the most opponents. Mr. Lincoln, to cite an example, received only a minority of suffrages in the city of New York, whilst the unanimity of the country suffrages secured him the vote of the State. Contempt of the colored cla.s.s, that crime of the North, breaks out most of all in the large cities, and particularly among agglomerations of immigrants; none are harsher to free negroes, it must be admitted, than newly-landed Europeans who have come to seek a fortune in America.

As to crimes, they are numerous only in cities; still the criminal records of the United States appear somewhat full when compared with ours. I know how great a part of this must be a.s.signed to the insufficiency of repression; in America, criminals doubtless escape punishment much oftener than among us. Notwithstanding, there is real security; and a child might travel over the entire West without being exposed to the slightest danger.

M. de Tocqueville has said that morals are infinitely more rigid in North America than elsewhere. This is not, it seems to me, a trifling advantage. Whatever may be the depravity of the seaports, where the whole world holds rendezvous, it remains certain that it does not penetrate into the interior of the country. Open the journals and novels of the United States; you will not find a corrupt page in them. You might leave them all on the drawing-room table, without fearing to call a blush to the brow of a woman, or to sully the imagination of a child.

In the heart of the manufacturing States, model villages are found, in which every thing is combined to protect the artisans of both s.e.xes from the perils that await them in other countries. Who has not heard of the town of Lowell, where farmers' daughters go to earn their dowry, where the labor of the factories brings no dissipation in its train, where the workwomen read, write, teach Sunday-schools, where their morality detracts nothing from their liberty and progress? When I have added that the United States have not a single foundling asylum, it seems to me that I have indicated what we are to think at once of their good morals and good sense.

And let not the Americans he represented as a people at once honest and narrow-minded. If they are still far from our level--and this must necessarily be true, in an artistic and literary point of view--we are not, however, at liberty to despise a country which counts such names as Hawthorne, Longfellow, Emerson, Cooper, Poe, Washington Irving, Channing, Prescott, Motley, and Bancroft. Note that among these names, men of imagination hold a prominent place, which proves, we may say in pa.s.sing, that the country where we oftenest hear the exclamation, "Of what use is it?" agrees in finding poetry of some use. And I speak here neither of orators, like Mr. Seward or Mr. Douglas, nor of scholars, like Lieutenant Maury, nor of those who, like Fulton or Morse, have applied science to art: judgment has been pa.s.sed on all these points.

But the true superiority of Americans is in the universality of common instruction. The Puritans, who came hither with their Bibles, were of necessity zealous founders of schools; the Bible and the school go together. See, therefore, what the schools are in the United States! The State of Ma.s.sachusetts alone, which does not number a million of souls, devotes five millions yearly to its public instruction. If other States are far from equalling it in academies and higher inst.i.tutions, all are on a level with it as regards primary schools; a man or woman, therefore, is rarely found outside the cla.s.s of immigrants, who does not possess a solid knowledge of the elementary sciences, the extent of which would excite our surprise. By the side of the primary school, and to complete its instruction in the religious point of view, the Americans have everywhere opened Sunday-schools, kept gratuitously by volunteer teachers, among whom have figured many men of the highest standing, several of whom have been Presidents of the Confederation.

These Sunday-schools, not less than twenty thousand in number, and superintended by one hundred and fifty thousand teachers, count more than a million of pupils, of which ten thousand at least are adults.

Calculate the power of such an instrument!

People read enormously in America. There is a library in the meanest cabin of roughly-hewn logs, constructed by the pioneers of the West.

These poor log-houses almost always contain a Bible, often journals, instructive books, sometimes even poetry. We in Europe, who fancy ourselves fine amateurs of good verses, would scarcely imagine that copies of Longfellow are scattered among American husbandmen. The political journals have many subscribers; those of the religious papers are no less numerous. I know of a monthly journal designed for children, (the _Child's Paper_,) of which three hundred thousand copies are printed. This is the intellectual aliment of the country. In the towns, lectures are added to books, journals, and reviews: in all imaginable subjects, this community, which the Government does not charge itself with instructing, (at least, beyond the primary education,) educates and develops itself with indefatigable ardor. Ideas are agitated in the smallest market-town; life is everywhere.

Accustomed to act for themselves, knowing that they cannot count on the administrative patronage of the State, the Americans excel in bringing individual energies into action. There are few functionaries, few soldiers, and few taxes among them. They know nothing, like us, of that malady of public functions, the violence of which increases in proportion as we advance. They know nothing of those enormous imposts under which Europe is bending by degrees--those taxes which almost suppress property by overburdening its transmission; they have not come to the point of finding it very natural to devote one or two millions every year to the expenses of the State, and no theory has been formed to prove to them that of all the expenses of the citizens, this is applied to the best purpose. They have not entered with the Old World into that rivalry of armaments in which each nation, though it become exhausted in the effort, is bound to keep on a level with its neighbors, and in which no one will be stronger in the end when the whole world shall be subjugated. Their ten thousand regulars suffice, and they have their militia for extraordinary occasions. Lastly, their Federal debt is insignificant; and, if the private debts of a few States reach a high figure, they are nowhere of a nature to impose on the tax-payers a large surplus of charges.

All of the great liberties exist in the United States: liberty of the press, liberty of speech, right of a.s.semblage, right of a.s.sociation.

Except in the slave States, where the national inst.i.tutions have been subjected to deplorable mutilations in fact, every citizen can express his opinion and maintain it openly, without meeting any other obstacle than the contrary opinion, which is expressed with equal freedom.

But there is one ground above all where we should acknowledge the superiority of America: I mean, religious liberty. We are still in the beginning of doubts upon the point as to where the interference of the State should cease; in what measure it should govern the belief of the citizens, and its manifestation. These questions, alas, are still propounded among us. And there are countries at our doors, where men shudder at the mere idea that the law may some day cease to decide for each in what manner he is bound to worship G.o.d, that the courts may cease to punish those whose conscience turns aside from the path of the nation. Protestant Sweden but lately condemned dissenters to fine and imprisonment; Catholic Spain daily inflicts the severest penalties on those who suffer themselves to profess or to propagate beliefs which are not those of the country--those who sell the Scriptures, and those who read them.

The United States have not only proclaimed and loyally carried out the glorious principle of religious liberty, but have adopted as a corollary another principle, much more contested among us, but which I believe destined also to make the tout of the world: the principle of separation of Church and State. That believers should support their own worship, that religious and political questions should never be blended, that the two provinces should remain distinct, is a simple idea which seems most strange to us to-day. It will make its way like all other true ideas, which begin as paradoxes and end by becoming axioms. Meanwhile, the American Confederation enjoys an advantage which more than one European government, I suspect, would at some moments purchase at a high price: it has not to trouble itself about religious interests, either in its action without or its administration within. If there are conflicts everywhere in the spiritual order, it leaves them to struggle and become resolved in the spiritual order, without needing to trouble itself in the matter. Hence arises for the State a freedom of bearing, a simplicity of conduct, which we, who have to steer adroitly through so many dangers, can hardly comprehend. The American government is sure of never offending any church--it knows none; it does not interfere either to combat or to aid them; it has renounced, once for all, intervention, in the domain of conscience.

The result, doubtless, is, that this domain is not so well ordered as in Europe; the administrative ecclesiastical state has by no means submitted to such regulation. Is that to say that this inconvenience (if it be one) is not largely compensated for by its advantages? Is it nothing to suppress inheritance in religious matters, and to force each soul to question itself as to what it believes? In the United States, adhesion to a church is an individual, spontaneous act, resulting from a voluntary determination. This is so true that four-fifths of the inhabitants of the country do not bear, the t.i.tle of church members.

Although attending worship, although manifesting an interest and zeal in the subject to which we are little accustomed, although a.s.siduous church-goers, and liberal givers, they have not yet felt within themselves a conviction strong and clear enough to make a public profession of faith. Think what we may of such a system, we must avow, at least, that it implies a profound respect for sacred things; nothing can less resemble that indolent and formal a.s.sent which we give, in conformity with custom, and without binding ourselves, in earnest, to the religion that prevails among us.

Hence arises something valiant in American convictions. Hence arises also, it may be said, that dispersion of sects, the picture of which is so often drawn for us. I am far from loving the spirit of sectarianism, and I am careful not to present the American churches as the beau ideal in religious matters. The sectarian spirit, the fundamental trait of which is to confound unity with uniformity, to transform divergencies into separations, to refuse to admit into the bosom of the church the element of diversity and of liberty; to exact the signing of a theological formula, and the formal adhesion as a whole to a collection of dogmas and practices, without tolerating the slightest shade of difference--the sectarian spirit, with its narrowness, with its traditions of men, with its exaggeration of little things, with its separate denominations, is certainly not worthy of admiration. I reject it in America as elsewhere, but I think it well to state that the religious disruption produced by it has been much exaggerated. We must greatly abbreviate the formidable list of churches furnished us by travellers. Putting aside those which have no value, either as to influence or numbers, we reduce the numbers of denominations existing in the United States, outside the Roman Catholic church, to five, (and these are too many;) namely: Methodist, Baptist, Congregational, Episcopal, and Presbyterian. The remainder is composed of small eccentric congregations which spring up and die, and of which no one takes heed, except a few tourists, who are always willing to note down extraordinary facts.

We will add that the sectarian spirit is now attacked in America, and that the essential unity which binds the members of the five denominations together, in spite of some external differences, is manifesting itself forcibly. Not only does the evangelical alliance prove to the most sceptical that this unity is real, but a fact peculiar to the United States, the great awakening produced by the crisis of 1857, has given evidence of the perfect harmony of convictions. In the innumerable meetings caused to spring up by this awakening from one end of the country to the other, it has been impossible to distinguish Baptists, Presbyterians, or Congregationalists from each other. All have been there, and no one has betrayed by the least shade of dogmatism those self-styled profound divisions about which so much noise is made.

I invite those still in doubt to look at the manner in which public worship is established in the West: as soon as a few men have formed a settlement, a missionary comes to visit them; no one inquires about his denomination, for the Bible that he brings is the Bible of all, and the salvation, through Christ, which he proclaims, is the faith of all. It suffices, besides, to see this entire people, so restless, so laborious, leaving its business on Sunday to occupy itself with the thoughts of another life; it suffices to observe the unanimous uprising of the public conscience at the rumor of an attack directed against the Gospel, to perceive that unity subsists beneath lamentable divisions, and that individual conviction creates the most active of all cohesive powers in the heart of human communities; I know of no cement that equals it.

If individual convictions are a strong bond, they are also an inexhaustible source of life. It is easy to a.s.sure ourselves of this by a brief survey of the proofs of Christian liberality which are displayed in the United States. Here, there is no legal charity, no aid to be expected from the government, either for the support of churches, or for that of the sick and poor; the _voluntary system_ must suffice for all.

And, in fact, it does suffice for all.

What is the first thing in question? To collect thirty million francs annually for the payment of the clergy. The thirty millions are furnished: poor and rich, all give eagerly, and without compulsion. The next thing in question is to provide for the construction of new churches; now, it is necessary to finish not less than three of these daily, for the clearing of the forests advances with rapid strides, and a thousand churches, at least, are built every year. The majority of these churches are doubtless composed of beams laid one upon another, then painted white, or left of the natural color, and surmounted by a bell; they are simple and inexpensive, and, in the infant villages, the streets of which are still blocked up by trees left standing, the place, serving at once for a church and a school, where the people gather round an itinerant preacher, is not decorated with much sumptuousness; yet these new edifices demand annually from twelve to fifteen millions.

Next come the religious societies. In the West, preachers are needed, hardy laborers, who live in privations, traversing vast solitudes on horseback, and journeying continually, without repose, until their strength is exhausted. Eight hundred missionaries or agents are required for the American Board of Missions, for the Presbyterians, the Baptists, and all the other churches. Now, they cannot send them to the four quarters of the globe without providing for their wants. The Bible Society, which prints three hundred thousand Bibles annually, the Religious Tract Society, which publishes every year five millions of tracts, and which, in New York alone, employs a thousand visitors or distributors; the various works, in a word, expend from nine to ten million francs.

Such, then, is the budget of voluntary charity in the United States.[A]

It amounts to fifty or sixty million francs, without counting the very considerable donations destined to public instruction; without counting (and this is immense) the relief of the sick and the poor. You will scarcely find a village in the whole United States that has not its benevolent society, and private benevolence, which is the best, also carries on its work, independently of societies. I know of no country where acts of profuse liberality are more frequent; one man founds a hospital, another an observatory. Asylums are opened for all human unfortunates, for lunatics, the blind, the deaf, orphans, abandoned children.

Was I not right in saying that this is a great people? Whatever may be its vices, we are not at liberty to speak of it with disdain. If the Americans know how to make a fortune, they know, also, how to make a n.o.ble use of their fortune; accused with reason, as they are, of being too often preoccupied with questions of profit, we have seen them retrenching much of their luxury since the commercial crisis, yet economizing very little in their charities. The budget of the churches and religious societies remained intact at the very time that embarra.s.sment was everywhere prevailing. I cannot help believing that there are peculiar blessings attached to so many voluntary sacrifices which carry back the mind to the early ages of Christianity. We may be sure that the religion that costs something, brings something also in return.

FOOTNOTES:

[Footnote A: It seems that I have understated the truth; but I prefer to do so; I wish, above all, to avoid exaggeration.]

CHAPTER V.

THE CHURCHES AND SLAVERY.

This leads me to examine a side of the American question upon which, attention is, naturally fixed at the present time; how is it that the iniquities of slavery are maintained among this charitable and liberal people? how is it that such iniquities have subsisted under the influence of so powerful a Christian sentiment? Can it be true that Christians have deserted the cause of justice? Has the Gospel had the place which belongs to it, in the great struggle that is going on between the North and the South? yes; or no. This is perhaps the point of all others most important to clear up; first, because it is the one on which the most errors have acc.u.mulated; next, because it is the one most closely connected with the final solution; for this solution will not be happy, if the Gospel has no hand in it.

To judge rightly, let us approach and endeavor to comprehend the true position of those whose conduct we seek to appreciate. See the South, for example, where the almost universal opinion is favorable to slavery, where governors write dithyrambics on its benefits, where many Christians have succeeded in discovering that it is sanctioned by the Gospel, where men of sincerity are now placing their impious crusades in behalf of its extension under the protection of G.o.d, where numerous preachers expound in their own way the celebrated text "Cursed be Canaan!" Do not these sentiments of the South, detestable as they are, find, to a certain point, their explanation and excuse in the circ.u.mstances in which the South is placed?

The power of surroundings is incalculable. If we ourselves, who condemn slavery, and are right in so doing, had been reared in Charleston; if we had led a planter's life from our earliest infancy; if we had nourished our minds with their ideas; if we considered our monetary interests menaced by Abolitionism; if the image of more fearful perils, of violent destructions and ma.s.sacres, appeared to haunt our thoughts; if the political antagonism between the North and the South came to add its venom to the pa.s.sions already excited within us, is it certain that we ourselves should no be figuring at the present time among the desperadoes who are firing upon the ships of the Union, and attempting the foundation of a Southern Confederacy?

It is well to ask this of ourselves, in order to learn to respect, to love, and consequently to aid those whose conduct we blame the most strongly. For my part, whenever I am tempted to set myself up as a judge or an accuser of the South, I ask myself what I should do if I belonged to the South, and this brings me back to the true position. I remember, too, what I saw, with my own eyes, at the time when the discussion on slavery was carried on in France; the colonial pa.s.sions, the blindest and most violent of all, broke out in Martinique and the isle of Bourbon, as they had broken out before in Jamaica, where the circulars of Mr. Canning, the proposition, for example, to suppress the flagellation of women, had excited a veritable explosion. There were some very honorable men among those who were indignant at this measure; and, among us, likewise, the planters who determined to combat all modification of the negro system, were good men. Severity is almost always a defect of memory; we blame others without pity, only when we begin by forgetting our own history. We Frenchmen, who had so much difficulty in emanc.i.p.ating our own slaves, and who would not, perhaps, have succeeded in it, had it not been for the bold decision of M.

Schoelcher; we, who have sought to take back, in part, through our colonial regulations, the liberty accorded the blacks; we, who suffered recruitals by purchase to be made on the African coast; who formerly organized the expedition charged with re-establishing slavery and the slave trade at St. Domingo; who suppressed the slave trade at the Congress of Vienna only in stipulating its continuance for some years; who carried into our discussions on the right of search, a very meagre interest for the victims of the slavers; we, whose consciences are burdened with these misdeeds, are bound to use indulgence towards the States of the South.

This remark was necessary: it is from the South that the Biblical theories in favor of slavery proceed; it is on account of the South that these theories have been adopted by certain Christians of the North, desirous, above every thing, of avoiding both the dismemberment of the United States, and that of the churches and religious societies. Take away the South, and no one in America, any more than in Europe, will dream of discovering in the Gospel the divine approbation of the atrocities of slavery.

I comprehend better than most, the sentiment of indignation that is caused by these deplorable teachings, in which slavery is sometimes excused, sometimes exalted; I comprehend, that, under the impulse of a sentiment so justifiable, one may be led on to anathematize preachers and churches in a ma.s.s, that he may even come to the point of representing to himself the Christian faith as the true obstacle to the progress of liberty. This is a great perversion of the truth, but we can easily understand how it has succeeded in gaining the a.s.sent of generous and sincere minds. I myself have read a sermon which was listened to with sympathy in a certain Presbyterian church in New York, in which slavery, declares right until the return of Jesus Christ, ceases to be so, I know not why, during the millennium? I know the nature of that theology, too truly styled _cottony_, which is displayed in the clerical columns of the _New York Observer_. Notwithstanding, I hasten to say that these revolting excesses seldom appear except in seaports, and especially in New York. The interests of this great city are bound up to such a degree with those of the cotton States, that, until very lately, New York might have been considered as a prolongation of the South. We need not be surprised, therefore, to find some congregations there which are ruled by the prejudices of the South. Besides, even in New York, other churches protest with holy zeal, and other journals, among which I will cite the _Independent_, the organ of the Congregationalists, combat slavery unceasingly in the name of the Gospel.

Then people persist in seeing only New York, in taking notice only of what pa.s.ses in New York; but they forget that New York is ordinarily an exception in the North, as much by its commercial position as by its opinions and votes. Let us go ever so short a distance from the city into the surrounding country, and we will encounter a different spirit--a spirit thoroughly impregnated with Christian faith, and little disposed to covenant with slavery. There we begin to see that race of Puritan farmers, but lately represented by John Brown. Has not the attempt been made to transform him also into a free thinker, a philosophic enemy of the Bible, and, from this very cause, an enemy to slavery? We need nothing more than his last letter to his wife, to show from what source he had drawn that courage, so misdirected but so indomitable, which he displayed at Harper's Ferry; the Christian, the Biblical and orthodox Christian, comes to explain the liberal and the hero.

That Christians in general condemned the enterprise of John Brown, while sympathizing with him, I hasten to acknowledge; and I am far from blaming them. That many have committed the real wrong of recoiling before the consequences of an open and decided conduct, I am forced to admit. Yes, without even mentioning the South, where, as every one knows, the reign of terror prevails, there are numerous Protestant and Catholic churches in the remainder of the Confederation, which have refused to declare themselves, as they should have done, in opposition to the crime of slavery. Let us not hasten, however, to cry out against falsehood and hypocrisy; most honorable and sincere men have believed that they would do more harm than good by bringing on a rupture with the South. Let us not forget that political rupture is complicated here with religious rupture. Now, all the churches extend over both North and South; all the charitable societies number committees and subscribers in both North and South. The point in question then, (let us weigh the immensity of the sacrifice,) the point in question is to rend in twain all the churches, to break in pieces all the societies, to expose to perilous risks all the great works that do honor to the United States.

Doubtless, to have gone their way, to have done their duty, and not to have troubled themselves about the consequences, was the great rule of action. I grant it; yet, notwithstanding, I refuse to stigmatize, as many have done, those men who have committed the fault of hesitating; I feel that to rank them among the champions of slavery is to pervert facts, and to fall into a blamable exaggeration. Again, to-day, after the election of Mr. Lincoln, cannot citizens be cited in the North who are devoted to the cause of the negroes, but who refuse to partic.i.p.ate in abolitionist demonstrations, because they fear (and the sentiments does them honor) to encourage the impending insurrections?

This said, I wish to prove by some too well-known facts, what has been this forbearance, or even this pretended hesitation of orthodox Christianity. On regarding the churches, I see two, and the most considerable, which have openly declared themselves: the Congregationalists and the Methodists. About six months since, the General Conference of Methodists resolutely plunged into the current without suffering itself to be trammelled by the protests which came to it from the South. I read in a report presented to one of the great divisions of this church: "We believe that to sell or to hold in bondage human beings under the name of chattels, is in contradiction to the divine laws and to humanity; and that it conflicts with the golden rule and with the rule of our discipline." Last year, a numerous a.s.semblage of delegates of the Congregational churches adopted the following resolution: "Slaveholding is immoral, and slaveholders should not be admitted as members of Christian churches. We ought to protest against it without ceasing, in the name of the Gospel, until it shall have entirely disappeared." And this resolution has not remained a dead letter: a Congregational church of Ohio has expelled from its bosom one of its deacons, who had contributed in the capacity of magistrate to the extradition of a fugitive slave.

Other churches, without taking so decided a position, have at least manifested by their internal convulsions the profound interest excited among them by the question of slavery. In this manner a secession has just rent the Presbyterian church in twain, because the declared adversaries of slavery were unwilling to remain responsible for a forbearance which appeared to them criminal. These things are signs of life, and these signs are beginning to show themselves even in the midst of ecclesiastical bodies which have acted, until now, in the most unchristian manner. A warm discussion has been thus called forth, and this signifies a great deal, among the members of the Episcopal church in New York. The majority stifled the debate; will it be able to do this always?

If from the churches we proceed to the religious societies, we find the same symptoms among them; here, they declare themselves openly against slavery, in spite of the menaces of the South; there, they succeed in staving off the question, yet at the price of excited debates, which continually spring up again, of a great scandal, and of protests which are heard by Christians through the whole world. The course of conduct adopted by the great American Board of Missions is the more significant, inasmuch as its committee is composed of members belonging to various evangelical denominations; it stands, therefore, as their permanent representative, yet this has not prevented its adoption, after long hesitation, of resolutions indicating in what course it will henceforth proceed: it has broken off its relations with the missionaries employed among the Choctaws, for the sole reason that they obstinately refused openly to attack Indian slavery, and the abominable practices which it engenders. The Society, which long, too long, contented itself with a timid and inconsistent censure, has been obliged, therefore, to resort to more decisive measures.

Another great body, the Tract Society, unfortunately, has not followed this example; the general a.s.semblies held at New York, and ruled by the spirit of that city, have given a majority to the party opposed to the discussion of the subject; but, be it said to the honor of American Christians, the very large minority resisted to the end; the latter was sustained by outside opinion, and many friends of the Gospel joined with it in deploring the pusillanimity which yielded to the menaces of the South. A crisis thence arose, which has not yet reached its height, and the first fruits of which have been the foundation of a rival society in Boston, to which adherents are gathering from all sides.

These are grave events, for they manifest the inmost revolutions of the human soul. Would you know what will take place in political societies?

Begin by informing yourself about what is taking place in the consciences of the public. Now it is evident that the public conscience is in motion in the United States. The vast obstacles by which this movement was trammelled have been surmounted on every side. I wish no other proof of this than the deplorable fact of which I have just made mention: the conduct of the Tract Society, the internal crisis which it has experienced, the reprobation which it encounters, in Europe as in America. Are not these palpable proofs of the too little known truth that the great moral force which is struggling with American slavery is the Gospel?

And how could it be otherwise? If we had not positive facts before our eyes, if we did not know that one entire sect of Christians, the Quakers, have devoted themselves, body and goods, to the service of poor fugitive slaves, if we did not recognize the deep Puritan imprint in the movement which has colonized Kansas, and in that which has borne Mr.

Lincoln to the presidency, should we not be forced to ask ourselves whether it is possible that the Gospel remains a stranger to a struggle undertaken for liberty? There exist, thank G.o.d, between liberty and the Gospel, close, eternal, and indestructible relations. I know of one species of freedom which contains the germ of all the rest--freedom of soul; now what was it, if not the Gospel, that introduced this freedom into the world? Remember ancient Paganism: neither liberty of conscience, nor liberty of individuals, nor liberty of families--such was its definition. The State laid its hand upon all the inmost part of existence, the creeds of the fathers, and the education of the children; moral slavery also existed everywhere, and if slavery, properly called, had been anywhere wanting, it would have given cause for astonishment.

The Gospel came, and with it these new phenomena: individual belief, true independence makes its advent here on earth, a liberty worthy of the name appears finally among men. From this time we see men lifting up their heads, despotism finding its limits, the humblest, the weakest opposing to it insurmountable barriers.

They act without reflection, who attempt to place in opposition these two things: the Gospel and liberty. And remark that in the United States, in particular, the Gospel and liberty are accustomed to go together; they first landed together at New Plymouth with the pa.s.sengers of the Mayflower. Why had these poor pilgrims torn themselves from all the habits of home and country, to seek in the dead of winter an asylum on an unknown soil? Because they loved the Gospel, and because they desired liberty; the chief of liberties--that of the conscience. From the 21st of December, 1620, there existed on the sh.o.r.es of the New World the beginning of a free people--free through the powerful influence of the Gospel. All who have studied the United States with sincerity, will ratify the opinion of M. de Tocqueville: "America is the place, of all others, where the Christian religion has preserved the most power over souls." This power is such, that we find it at the base of all lasting reforms. In this country, in which the idea of authority has little force, there is one authority, that of the Bible, before which the majority bow, and which is of the more importance inasmuch as it alone commands respect and obedience.