Ir is with gratitude the Proprietors of the CATHOLIC MAGAZINE acknowledge the encouragement given to their labours, and regret that several articles of an interesting nature have come too late for insertion. Various channels of utility have been pointed out by our zealous friends, as well as enlightened Protestants of the establishment, and other denominations. The proprietors, while they expli citly devote their pages to the cause of the Catholic hierarchy, will gladly receive communications of every 'description which may ameliorate the condition of man, and render their pages thé vehicles of information and amusement; to which end they solicit the support of the learned and intelligent. Nothing inimical to the establisment of the realm, whether religious or civil, can be admitted; but, as far as questions of right and expediency may be involved, they hold it fair to animadvert upon topics which may either directly or indirectly affect the great Catholic body. Sanctioned by high religious authority, and seeking only the "unity of the spirit in the bond of peace," they trust the Catholic world will foster an original work, which is devoted to their interests, both temporal and eternal. The Magazine will be occasionally embellished with the portraits of the most eminent friends of Catholic Emancipation, and a sketch of their lives; as also of those who have distinguished themselves in the church by their zeal, piety, and learning. In our next will be given-A Letter addressed to the Right Rev. Dr. Milner, Catholic Bishop of the Western District. By Catholicus. . The story of Catholic Generosity is received, and shall find a place in our next. Extracts from the "Statement," and Strictures on the Prosecution of Mr. Fitzgerald, by the Rev. Father D will be attended to. THE CATHOLIC MAGAZINE, For September, 1812. Render unto Cæsar the things which are Cæsar's, and unte Gođ the things that are God'sMatt. xxii. 21. THE VETO. TO DR. MILNER. WHILE the sentiments of men of obscure station, men whose bounded influence and unseen track in the path of life may be suffered to pass unnoticed, as they are calcu lated to produce little effect; on the other hand, the opinions of individuals eminent either in respectability or in talent, ought to be weighed, and commended or censured publicly, in proportion to the good or evil consequences which are likely to result to society from their promulgation. "Commended or censured," I repeat, sir, for it is indisputable that men of the most esteemed qualities of head and heart may and do frequently elicit ideas, in themselves of a doubtful nature, and having a tendency to produce doubtful effects on mankind. The great majority of the race of humanity, sir, are governed by the sentiments of others; their own minds are too ductile, too unsettled, too wavering, to resist the breath of weighty opinions; the doctrines of a man of renowned learning and piety bear down numbers of them, until, if they remain uncontradicted, by the sanction of time and general concurrence, they become established. I have given these preliminary obser vations, in order that, in the remarks I am about to offer, you may not for a moment imagine that any of my expressions will be levelled at your character. The favour able impressions which the universal report of your philanthrophy, your private virtues, and the acts which fill up the leisure of your time, added to the conviction which I feel of the utility of your public labours, would be suf No. III. L ficient, however I may feel disposed to dissent from you in opinion as to particular points of doctrine, to perfect my esteem of your purity of motive. Having premised thus much, sir, I shall proceed to the more important points to which it is my object to call the attention of the Catholic reader. The cruelty and injustice of the disqualifications under which we labour are so well admitted by all, that it would be useless for me to take up your time while I expatiated on a topic so generally understood. We require to be received into a free communion of rights and privileges, we ask for a removal of those injurious restrictions which are irksome and oppressive to an honourable mind, which depress our energies, abate the enthusiasm of our loyalty, and render us objects of suspicion to our fellow subjects. Our demand is that we shall be treated with confidence; that, in their intercourse with us, a Protestant Government and a Protestant people should no longer be controuled by a base mistrust of our conduct and intentions, but that we shall all be regarded as the same people. But, sir, it is contended by you and some other persons of learning, that we should not allow to the king the power of a controul over the appointment of Catholic Bishops! I cannot certainly see the full force and propriety of this objec tion; if we expect confidence, reciprocal confidence will be required of us. If we are to be admitted to seats of honour, to a participation of the wealth and rank which are open to Protestants, it is but natural that we yield to the sovereign, who is the sources of these distinctions, something like a discretionary power over us. A great deal, sir, has been said about this Veto; and many divisions of opinion on the subject have taken place among ús, but it certainly appears to have been conceded by all the liberal and enlightened of the Catholics, with a very few exceptions. We may talk as loudly as we please about "unconditional rights," but I must confess that I cannot clearly comprehend the meaning of those who are loudest in this clamour. Do they mean to demand rights to a still greater extent than those which are enjoyed by the rest of the community? Do they seek to be placed on higher ground than subjects of the Protestant persua sion? Surely the experience and disappointment of three hundred years should have taught us something like mo deration. I shall be among the foremost to cry out for a due participation of rights, but the last to withhold a due degree of confidence, in return for a concession of our claims. Let me not be misunderstood, sir; I feel as a true and orthodox Catholic ought to feel on the subject. I feel, that we have been, during the lapse of three centuries, the victims of a system of exclusion, which cannot be justified by the most bigoted and best informed of its advocates. I feel, sir, that as men-men whose spirit and disposition revolt at rebellion,-I feel, sir, that as men of this description, we have been entitled to an extension of our privileges; and that mere difference in political principles ought not to have induced the system under the continuance of which we have so long, but inefficaciously groaned. But must it be contended, sir, that, because we have so long suffered, our emancipation must be instantaneous, and the work of a moment? because our privations and distresses have existed to so great an extent of time, shall we regret the offer of partial relief, and a gradual remedy? Surely in that case, we shall display more of a spirit of vexatious obstinacy, than that mild and Christian-like perseverance which must ultimately obtain us the object we seek. In the excess of our ardour after unconditional emancipation, shall we blindly throw away those proffered conditions which would form the first step to it in so doing, we neither display a proper disposition, nor a correct discernment: such a mode of conduct savours more of the blindness of ambitious fanaticism, than of the dignity of religious moderation. Let it not be supposed that we are reiterating our cries after rights and privileges merely for the sake of obtaining an empty triumph, let us not deceive ourselves into a belief that a succession of tumultuous applications will prove successful. Firmness and moderation are more efficacious ministers to our wishes than violence and intemperance: the latter may obtain a momentary attention, and a temporary relief, but the former will not fail to secure a permanent remedy, and to lay the foundation of future confidence, tranquillity, and good community. The rant and rage of a moment may produce some effect upon the passions, but the reason is only to be worked upon and convinced by a steady course of conduct, a mild yet manly perseverance. I must confess, sir, that it appears evident to me, that from the conduct of Counsellor O'Gorman and others of the warm advocates for unconditional rights, they are not in reality those steady friends to the Catholic cause whose la bours and exertions are likely to be attended with any effec tual benefit. Their clamours will more probably tend to irritate than to conciliate those from whom redress must proceed; and it requires no argument to prove the impolicy of such a line of conduct. It is our interest which calls upon us to lessen the number of our enemies, and to increase our friends; and this can only be effected by a display of liberality towards those whose religious principles vary from our own. An idea has gone abroad, that our faith teaches us intolerance, and that bigotry is the founda dation of our religion; our endeavour it should therefore be, to remove, by the generosity of our senti ments and our conduct, an idea so prejudicial to us in every point of view. If we resort to resolutions which breathe a spirit of intolerance and inveteracy, we put weapons into the hands of our enemies, and arguments into their mouths, the ill effects of which we must speedily feel in the wounds which will, in consequence, be inflicted. upon us. But the more readiness we feel to concede points of minor importance-points which by no means affect the vital principles of our creed, the stronger shall we feel the ground on which we stand, and the more numerous will become our advocates. The liberal of all sects will rally under our standard, and assist us in our pursuit of freedom; opposition will hourly become weaker, and those of our more powerful adversaries, who may still want the inclination to listen to the voice of equity and reason, on finding that the general suffrage is in our favour, will no longer dare to oppose a tide which gathers strength, and which may otherwise, by a sudden rush, burst through the feeble barriers that may attempt to check its progress, and force its way to the haven whence it seeks to empty itself. It appears to me, sir, that such must be the result of moderate measures, amongst which I consider the concession of the Veto as one of the principal; and, although it is with extreme regret that I feel myself compelled on this subject to enter the lists against an antagonist so powerfully armed with argument and respectability, I cannot, consistently with my own sense of duty and my own views of the subject, remain a quiet observer of the circulation of opinions, which, however eminent the source whence they proceed, appear to have a tendency indirectly injurious to the best interests of the Catholic body. At the same time, I beg to subscribe myself, sir, Your warm friend and admirer, August 3, 1813, CATHOLICUS. |