Page:The History of Liberty.djvu/21

 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 emea [sic]nated 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, [sic] 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