But, my friends, it is not merely in these military associations, so honorably connected with the pride of Massachusetts, that one who visits Boston finds much for gratification. If I were selecting a place where the advocate of strict construction of the Constitution, the extreme asserter of democratic state rights doctrine should go for his text, I would send him into the collections of your historical association. Instead of finding Boston a place where the records would teach only federalism, he would find here, in bounteous store, that sacred doctrine of state rights, which has been called the extreme and ultra opinion of the South. He would find among your early records that at the time when Massachusetts was under a colonial government, administered by a man appointed by the British crown, guarded by British soldiers; the use of this old Faneuil Hall was refused by the town authorities to a British Governor, to hold a British festival, because he was going to bring with him the agents for collecting, and naval officers sent here to enforce, an unconstitutional tax upon your commonwealth. Such was the proud spirit of independence manifested even in your colonial history. Such the great stone your fathers hewed with sturdy hand, and left the fit foundation for a monument to state rights! [Applause.] And so throughout the early period of our country you find Massachusetts leading, most prominent of all the States, in the assertion of that doctrine which has been recently so much decried.
Having achieved your independence, having passed through the confederation, you assented to the formation of our present constitutional Union. You did not surrender your state sovereignty. Your fathers had sacrificed too much to claim as the reward of their trials that they should merely have a change of masters. And a change of masters it would have been had Massachusetts surrendered her State sovereignty to the central government, and consented that that central government should have the power to coerce a State. But if this power does not exist, if this sovereignty has not been surrendered, then, I say, who can deny the words of soberness and truth spoken by your candidate this evening, when he has plead to you the cause of State independence, and the right of every community to he the judge of its own domestic affairs? [Applause.] This is all we have ever asked—we of the South, I mean,—for I stand before you one of those who have been called the ultra men of the South, and I speak, therefore, for that class; and tell you that your candidate for Governor has asserted to-night everything which we have claimed as a right, and demanded as a duty resulting from the guarantees of the Constitution, made for our mutual protection. [Applause.] Nor is here alone in that such doctrine is asserted, the like it has been my happiness to hear in your daughter, the neighboring State of Maine. I have found that the democrats there asserted the same broad, constitutional principle for which we have been contending, by which we are willing to live, for which we are willing to die! [Loud cheers and cries of “good!”]
In this state of the case, my friends, why is the country agitated? What is there practical or rational in the present excitement? Why, since the old controversies, with all their lights and shadows, have passed away, is the political firmament covered by one dark pall, the funeral shade of which increases with every passing year?
Why is it, I say, that you are thus agitated in relation to the domestic affairs of other communities? Why is it that the peace of the country is disturbed in order that one people may assume to judge of what another people should do? Is there any political power to authorize such interference? If so, where is it? You did not surrender your sovereignty. You gave to the federal government certain functions. It was your agent, created for specified purposes. It can do nothing save that which you have given it power to perform. Where is the grant of the Constitution which confers on the federal government a right to determine what shall be property? Surely none such exists; that question it belongs to every community to settle for itself: you judge in your case; every other State must judge in its case. The federal government has no power to create or establish; more palpably still, it has no power to destroy property. Do you pay taxes to an agent that he may destroy your property? Do you support him for that purpose? It is an absurdity on the face of it. To ask the question is to answer it. The government is instituted to protect, not to destroy property. In abundance of caution, your fathers provided that the federal government should not take private property, even for its own use, unless by making due compensation therefore. One of its great purposes was to increase the security of property, and by a more perfect union of forces, to render more effective protection to the States. When that power for protection becomes a source of danger, the purpose for which the government was formed will have been defeated, and the government can no longer answer the ends for which it was established.
Why, then, in the absence of all control over the subject of African slavery, are you agitated in relation to it? With Pharisaical pretension it is sometimes said it is a moral obligation to agitate, and I suppose they are going through a sort of vicarious repentance for other men’s sins. [Laughter.] Who gave them a right to decide that it is a sin? By what standard do they measure it? Not the Constitution; the Constitution recognizes the property in many forms, and imposes obligations in connection with that recognition. Not the Bible; that justifies it. Not the good of society; for if they go where it exists, they find that society recognizes it as good. What, then, is their standard? The good of mankind? Is that seen in the diminished resources of the country? Is that seen in the diminished comfort of the world? Or is not the reverse exhibited? Is it in the cause of Christianity? It cannot be, for servitude is the only agency through which Christianity has reached that degraded race, the only means by which they have been civilized and elevated. Or is their charity manifested in denunciation of their brethren who are restrained from answering by the contempt which they feel for a mere brawler, whose weapons are empty words? [Applause.]
What, my friends, must be the consequences of this agitation? Good or evil? They have been evil, and evil they must be only, to the end. Not one particle of good has been done to any man, of any color, by this agitation. It has been insidiously working the purpose of sedition, for the destruction of that Union on which our hopes of future greatness depend.
On the one side, then you see agitation, tending slowly and steadily to that separation of the states, which, if you have any hope connected with the liberty of mankind, if you have any national pride in making your country the greatest of the earth, if you have any sacred regard for the obligation which the acts of your fathers entailed upon you,—by each and all of these motives you are prompted to united and earnest effort to promote the success of that great experiment which your fathers left it to you to conclude. [Applause.] On the other hand, if each community, in accordance with the principles of our government, whilst controlling its own domestic institutions, faithfully struggles as a part of the united whole, for the common benefit of all, the future points us to fraternity, to unity, to co-operation, to the increase of our own happiness, to the extension of our useful example over mankind, and the covering of that flag, whose stars have already more than doubled their original number, [applause,] with a galaxy to light the ample folds which then shall wave either the recognized flag of every state, or the recognized protector of every state upon the continent of America. [Applause.]
In connection with the idea, which I have presented of the early sentiment of community independence, I will add the very striking fact that one of the colonies, about the time that they had resolved to unite for the purpose of achieving their independence, addressed the colonial congress to know in what condition they would be in the interval between their separation from the government of Great Britain and the establishment of the government for the colonies. The answer of the colonial congress was exactly that which might have been expected—exactly that which state rights democracy would answer to-day, to such an inquiry—that they must take care of their domestic polity, that the congress “had nothing to do with it.” [Applause.] If such sentiment continued—if it governed in every state—if representatives were chosen upon it—then your halls of legislation would not be disturbed about the question of the domestic concerns of the different states. The peace of the country would not be hazarded by the arraignment of the family relations of people over whom the government has no control. In harmony working together, in co-intelligence for the conservation of the interests of the country, in protection to the states and the development of the great ends for which the government was established, what effects might not be produced? As our government increased in expansion, it would increase in its beneficent influence upon the people; we should increase in fraternity; and it would be no longer a wonder to see a man coming from a southern state to address a Democratic audience in Boston. [Applause, cries of “good, good.”]
But I have referred to the fact that, at an early period, Massachusetts stood pre-eminently forward among those who asserted community independence. And this reminds me of an incident, in illustration, which occurred when President Washington visited Boston, and John Hancock was Governor. The latter is reported to have declined to call upon the President, because he contended that every man who came within the limits of Massachusetts must yield rank and precedence to the Governor of the State; and only surrendered the point on account of his personal regard and respect for the character of George Washington. I honor him for it,—value it as one of the early testimonies in favor of State Rights, and wish all our governors had the same high estimate of the dignity of the office of Governor of a State as had that great and glorious man. [Applause.]
Thus it appears that the founders of this government were the true Democratic States Rights men. That Democracy was States rights, and States rights was Democracy, and it is to-day. Your resolutions breathe it. The Declaration of Independence embodies the sentiment which had lived in the hearts of the people for many years before its formal assertion. Our fathers asserted that great principle—the right of the people to choose the government for themselves—that government rested upon the consent of the governed. In every form of expression it uttered the same idea, community independence, and the dependence of the government upon the community over which it existed. It was an American principle, the great spirit which animated our country then, and it were well if more inspired us now. But I have said that this State sovereignty—this community independence—has never been surrendered, and that there is no power in the federal government to coerce a State. Does any one ask, then, how it is that a State is to be held to its obligations? My answer is: by its honor, and the obligation is the more sacred to observe every feature of the compact, because there is no power to force obedience. The great error of the confederation was that it attempted to act upon the States. It was found impracticable, and our present form of government was adopted, which acts upon individuals and does not attempt to act upon States.