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1839.] most brutal ignorance, and slavery to the most contemptible and odious form of Paganism! The old Greeks and Romans, though under a blind superstition, could still enjoy a degree of liberty; but the subjects of Popery, through their superstition, are fastened down under a degrading servitude to an unfeeling combination of priests.

On the other hand, it is the interest and the duty of Protestants, and of the Protestant members of the Legislature, to endeavour, in every form, to excite to fair exertion, and thereby to improve the talents and moral character of the people; and, for that purpose, to afford them the means of obtaining an enlightened and virtuous education. It is only in that way that the nation can be enabled to put forth all its powers; that is to say, it is only by bestowing on the mass of the population such a degree of literature, and of moral and religious habits, as are necessary to enable those among them, whom nature has gifted with talent, to labour under the control of the exalted and beneficent views that religion inspires—in extending the limits of every science, and the powers of every valuable art. It is the nature of Protestantism, and is consistent with an enlightened, self-interest on the part of every Protestant, to endeavour to accomplish that object. It is only thus that his country, and his kindred and descendants, can become great, wealthy, and enlightened. Accordingly, Protestantism has produced that object—look to Holland and to Britain from the time that Popery was banished from its government and counsels. Nay, even in France, after the Protestants had been removed from every branch of the public service; yet, by directing their attention to the improvement of arts and manufactures, they became the most industrious branch of the population, and the artists and enrichers of the nation. But the historical fact is well known; so utterly regardless is the Popish system of every interest but that of its own selfish ascendency, that the superstition of Louis XIV. was influenced by it to drive into exile many hundred thousands of those Protestants, by far his most valuable subjects, who carried their arts, the source of riches, to England and the Protestant part of Germany, where they peopled whole towns. Those who did not go into exile were subjected to a cruel persecution, till, in consequence of the ascendency derived from Marlborough's victories, Britain demanded protection for them; and, in virtue of an article in the treaty of peace, the French nation had the mortification to see thousands of their countrymen liberated from French prisons in consequence of the glorious use of victory by a Protestant nation.

As it is the interest, and therefore the object pursued by Popery, to brutalize mankind, and that of Protestantism to enlighten and improve mankind, it is clear that a Legislature containing both Protestants and Papists must of necessity find itself involved in perplexity and embarrassment, at least if either the Papists be in any degree considerable in point of number, or if the Protestant factions in the state be at all divided. The Papists will necessarily pursue Popish objects, and, acting under instructions from a concentrated body of priests, the Popish members will act consistently, zealously, and with uniformity, in the pursuit of the policy and special objects dictated to them. The Protestant members being, on the other hand, left to follow their own views as individuals, and being often influenced by personal and family interests, the Protestant party will not act with that unity and consistency which, in political contests, and in a popular assembly, is so necessary to success. Hence the Popish party may do more than balance or overcome, in the eyes of the executive government—that is, in point of efficiency as a faction—double their number of Protestant members, and may easily carry with them all those of an infidel and unprincipled character. Thus the Popish party will and must ultimately destroy the Protestant church and clergy. Nor is it possible to prevent this result, if political privilege be given to Papists. To make it a condition of their admission to the Legislature, that they shall take an oath not to injure the Protestant Church already established, is of no avail. If a man swear to do what is wrong, the crime consists in swearing and not in violating the oath. When the Papist swears he will not injure a heretical church, he does an act which in his estimation is of the same nature as if