Every attempt to abridge the religious liberties involved in the rights of conscience, from whatever quarter and under whatever disguise, has been met and resisted by a public sentiment that pronounced it the most dangerous and unwarranted invasion of the dearest rights of American citizens. The enactment of laws to restrain the liberties of the citizen in any other direction might be tolerated, but whenever and wherever the enactment of laws, the decision of courts or the exercise of power have impinged upon the rights of conscience, or placed religious institutions under disability, the American people have moved to a resistance that subordinated all minor differences and distinctions and put their hearts and lives, their all, upon the defense. The strenuous efforts made to break the will of Stephen Girard, in the courts of Pennsylvania, in 1839 and ’41, and in the Supreme Court of the United States in 1844, are too fresh in the minds of American jurists and many of the American people to require more than a reference to one single item in this connection as an illustration. The founding of the institution in the city of Philadelphia that bears the name of Girard, and his princely bequest for that purpose, would have passed his name down to the generations to come as one of the great benefactors of his race, but for one restrictive clause in his will; and it was in the light of that clause that the case assumed a national importance, and enlisted some of the ablest advocates of the American bar, prominent amongst whom was Mr. Webster. After providing for all the college buildings that would be necessary, and the enclosure of the grounds by high stone walls, with iron gates for ingress and egress, he adds the following restrictions: “Secondly—I enjoin and require that no ecclesiastic, missionary or minister of any sect whatever shall ever hold or exercise any station or duty whatever in the said college, nor shall any such person ever be admitted for any purpose, or as a visitor, within the premises appropriated to the purposes of said college.” Mr. Girard had a right to dispose of his estate in any way that his wisdom might direct, provided, however, the rights of others were duly respected; and Mr. Webster’s unanswerable argument clearly sets forth the relations of Christianity to the State, and shows that such disabilities are in direct conflict with the institutions of the country, against the public policy of Pennsylvania, and every other State in which Christianity is recognized as the law of the land, and must be subversive of the dearest rights and liberties of the people. What is the value of Mr. Girard’s bequest, however great or munificent, when it touches the very foundations of human society—when it touches the foundations of religious liberty, of public law, and endangers the well-being of the State?