By Orestes A. Brownson

As found in The Works of Orestes A. Brownson, edited by Henry F. Brownson. Originally published in Brownson’s Quarterly Review in October 1848 as a single article, it has been here split into two parts for the reader’s convenience. Read Part I here.

The conservative doctrine which we have contended for, and which does not happen to please some of our readers, follows necessarily from this doctrine of the divine origin and right of government. No one particular form of government exists by divine right for every people, but every form so exists for the particular nation of which it is the established order. The established order, the constitution of the state, which God in his providence has given to a particular people, which is coeval with that people, has grown up with it, and is identified with its whole public life, is the legitimate order, the legal constitution, and therefore sacred and inviolable. If sacred and inviolable, it must be preserved, and no changes or innovations under the name of progress or reform, that would abolish or essentially alter it, or that would in any degree impair its free, vigorous, and healthy action, can be tolerated.

By Orestes A. Brownson

As found in The Works of Orestes A. Brownson, edited by Henry F. Brownson. Originally published in Brownson’s Quarterly Review in October 1848 as a single article, it has been here split into two parts for the reader’s convenience. Read Part II here.

We take, in our political essays, unwearied pains to make ourselves understood, and to guard against being misapprehended; but, through our own fault or that of our readers, our success has rarely corresponded to our efforts. On all sides, from all quarters, we are charged with being hostile to liberty and favorable to despotism, — the enemy of the people, and the friend of their oppressors. We could smile at this ridiculous charge, were it not that some honest souls are found who appear to believe it, and some moon-struck scribblers make it the occasion of exciting unjust prejudices against our friends, and of placing them, as well as ourselves, in a false position before the public. Injustice to us personally is of no moment, and demands of us no attention; but when, owing to our peculiar position, it can hardly fail to work injustice to others, we are bound to notice and to repel it.