Who then art thou, vain dust and ashes! by whatever name thou art called, whether a King, a Bishop, a Church, or a State, a Parliament, or anything else, that obtrudest thine insignificance between the soul of man and its Maker? Mind thine own concerns.If he believes not as thou believest, it is a proof that thou believest not as he believes, and there is no earthly power can determine between you.
With respect to what are called denominations of religion, if every one is left to judge of its own religion, there is no such thing as a religion that is wrong; but if they are to judge of each other's religion, there is no such thing as a religion that is right; and therefore all the world is right, or all the world is wrong.But with respect to religion itself, without regard to names, and as directing itself from the universal family of mankind to the Divine object of all adoration, it is man bringing to his Maker the fruits of his heart; and though those fruits may differ from each other like the fruits of the earth, the grateful tribute of every one is accepted.
A Bishop of Durham, or a Bishop of Winchester, or the archbishop who heads the dukes, will not refuse a tythe-sheaf of wheat because it is not a cock of hay, nor a cock of hay because it is not a sheaf of wheat; nor a pig, because it is neither one nor the other; but these same persons, under the figure of an established church, will not permit their Maker to receive the varied tythes of man's devotion.
One of the continual choruses of Mr.Burke's book is "Church and State."He does not mean some one particular church, or some one particular state, but any church and state; and he uses the term as a general figure to hold forth the political doctrine of always uniting the church with the state in every country, and he censures the National Assembly for not having done this in France.Let us bestow a few thoughts on this subject.
All religions are in their nature kind and benign, and united with principles of morality.They could not have made proselytes at first by professing anything that was vicious, cruel, persecuting, or immoral.Like everything else, they had their beginning; and they proceeded by persuasion, exhortation, and example.How then is it that they lose their native mildness, and become morose and intolerant?
It proceeds from the connection which Mr.Burke recommends.By engendering the church with the state, a sort of mule-animal, capable only of destroying, and not of breeding up, is produced, called the Church established by Law.
It is a stranger, even from its birth, to any parent mother, on whom it is begotten, and whom in time it kicks out and destroys.
The inquisition in Spain does not proceed from the religion originally professed, but from this mule-animal, engendered between the church and the state.The burnings in Smithfield proceeded from the same heterogeneous production; and it was the regeneration of this strange animal in England afterwards, that renewed rancour and irreligion among the inhabitants, and that drove the people called Quakers and Dissenters to America.Persecution is not an original feature in any religion; but it is alway the strongly-marked feature of all law-religions, or religions established by law.Take away the law-establishment, and every religion re-assumes its original benignity.
In America, a catholic priest is a good citizen, a good character, and a good neighbour; an episcopalian minister is of the same description:
and this proceeds independently of the men, from there being no law-establishment in America.
If also we view this matter in a temporal sense, we shall see the ill effects it has had on the prosperity of nations.The union of church and state has impoverished Spain.The revoking the edict of Nantes drove the silk manufacture from that country into England; and church and state are now driving the cotton manufacture from England to America and France.
Let then Mr.Burke continue to preach his antipolitical doctrine of Church and State.It will do some good.The National Assembly will not follow his advice, but will benefit by his folly.It was by observing the ill effects of it in England, that America has been warned against it; and it is by experiencing them in France, that the National Assembly have abolished it, and, like America, have established Universal Right of Conscience, and Universal Right of Citizenship.*[7]
I will here cease the comparison with respect to the principles of the French Constitution, and conclude this part of the subject with a few observations on the organisation of the formal parts of the French and English governments.
The executive power in each country is in the hands of a person styled the King; but the French Constitution distinguishes between the King and the Sovereign: It considers the station of King as official, and places Sovereignty in the nation.
The representatives of the nation, who compose the National Assembly, and who are the legislative power, originate in and from the people by election, as an inherent right in the people.- In England it is otherwise;and this arises from the original establishment of what is called its monarchy;for, as by the conquest all the rights of the people or the nation were absorbed into the hands of the Conqueror, and who added the title of King to that of Conqueror, those same matters which in France are now held as rights in the people, or in the nation, are held in England as grants from what is called the crown.The Parliament in England, in both its branches, was erected by patents from the descendants of the Conqueror.The House of Commons did not originate as a matter of right in the people to delegate or elect, but as a grant or boon.
By the French Constitution the nation is always named before the king.
The third article of the declaration of rights says: "The nation is essentially the source (or fountain) of all sovereignty." Mr.Burke argues that in England a king is the fountain- that he is the fountain of all honour.
