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actors in them, and have but a remote, feeble, and secondary sympathy with their interest. Sometimes a calm and healing arbiter may be necessary; but, he is to compose differences, not to give laws. It is impossible that any one should not feel the full force of that presumption. Even people, whose politics for the supposed good of their own country lead them to take advantage of the dissensions of a neighbouring nation in order to ruin it, will not directly propose to exclude the natives, but they will take that mode of consulting and employing them which most nearly approaches to an exclusion.

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It might well disgrace sovereigns to take part with a deposed tyrant. It would suppose in them a vicious sympathy. But not to make a common cause with a just prince, dethroned by traitors and rebels, who proscribe, plunder, confiscate, and in every way cruelly oppress their fellow-citizens, in my opinion is to forget what is due to the honour, and to the rights of all virtuous and legal government.

Never shall I think any country in Europe to be secure, whilst there is established, in the very centre of it, a state (if so it may be called) founded on principles of anarchy, and which is, in reality, a college of armed fanatics, for the propagation of the principles of assassination, robbery, rebellion, fraud, faction, oppression, and impiety. Mahomet, hid as for a time he was, in the bottom of the sands of Arabia, had his spirit and character been discovered, would have been an object of precaution to provident minds. What if he had erected his fanatic standard for the destruction of the christian religion in luce Asie, in the midst of

the then noon-day splendour of the then civilized world? The princes of Europe, in the beginning of this century, did well not to suffer the monarchy of France to swallow up the others. They ought not now, in my opinion, to suffer all the monarchies and commonwealths to be swallowed up in the gulph of this polluted anarchy.

INVESTIGATION. The characters of nature are legible, it is true ; but they are not plain enough to enable those who run, to read them. We must make use of a cautious, I had almost said, a timorous method of proceeding. We must not attempt to fly, when we can scarcely pretend to creep. In considering any complex matter, we ought to examine every distinct ingredient in the composition, one by one; and reduce every thing to the utmost simplicity ; since the condition of our nature binds us to a strict law and very narrow limits. We ought afterwards to re-examine the principles by the effect of the composition, as well as the composition by that of the principles. We ought to compare our subject with things of a similar nature, and even with things of a contrary nature ; for discoveries may be and often are made by the contrast, which would escape us on the single view. The greater number of the comparisons we make, the more general and the more certain our knowledge is like to prove, as built upon a more extensive and perfect induction.

If an enquiry thus carefully conducted, should fail at last of discovering the truth, it may answer an end perhaps as useful, in discovering to us the weakness of our own understanding. If it does not make us knowing, it may make us modest. If it does not preserve us from error, it may at least from the spirit of error ; and may make us cautious of pronouncing with positiveness or with haste, when so much labour may end in so much uncertainty.

JACOBINISM. JACOBINISM is the revolt of the enterprising talents of a country against its property. When private men form themselves into associations for the purpose of destroying the pre-existing laws and institutions of their country; when they secure to themselves an army by dividing amongst the people of no property, the estates of the ancient and lawful proprietors; when a state recognizes those acts; when it does not make confiscations for crimes, but makes crimes for confiscations; when it has its principal strength, and all its resources in such a violation of property ; when it stands chiefly upon such a violation ; massacring by judgments, or otherwise, those who make any struggle for their old legal government, and their legal, hereditary, or acquired possessions--I call this jacobinism by establishment.

Jacobinisın does not consist in the having or not having, a certain pageant under the name of a king, but in taking the people as equal individuals, with out any corporate name or description, without attention to property, without division of powers, and forming the government of delegates from a number of men so constituted, in destroying or confiscating property, and bribing the public creditors, or the poor, with the spoils, now of one part of the community, now of another, without regard to prescription or possession.

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In a cause like this, and in a time like the present, there is no neutrality. They who are not actively, and with decision and energy, against jacobinism,

are its partisans. They who do not dread it, love it. It cannot be viewed with indifference. It is a thing made to produce a powerful impression on the feelings. Such is the nature of jacobinism, such is the nature of man, that this system must be regarded either with enthusiastic admiration, or with the highest degree of detestation, resentment, and horror.

JUSTICE.

JUSTICE is grave and decorous, and in its punishments rather seems to submit to a necessity, than to make a choice.

KINGS.

MONARCHS. MONARCHY, They are very easily alienated from all the higher orders of their subjects, whether civil or military, laic or ecclesiastical. It is with persons of condition that sovereigns chiefly come into contact. It is from them that they generally experience opposition to their will. It is with their pride and impracticability, that princes are most hurt; it is with their servility and baseness, that they are most commonly disgusted ; it is from their humours and cabals, that they find their affairs most frequently troubled and distracted. But of the common people in pure monarchical governments, kings know little or nothing; and therefore being unacquainted with their faults (which are as many as those of the great, and much more decisive in their effects when accompanied with power) kings generally regard them with tenderness and favour, and turn their eyes towards that description of their subjects, particularly when hurt by opposition from the higher orders. It was thus that the king of France (a perpetual example to all sovereigns) was ruined.

The single person of a king cannot be a party: Woe to the king who is himself his party! The royal party with the king or his representatives at its head, is the royal cause.

Monarchs in general respect some settled order of things, which they find it difficult to move from its basis, and to which they are obliged to conform, even when there are no positive limitations to their power,

It is one of the advantages of monarchy, to have no local seat. It may maintain its rights out of the sphere of its territorial jurisdiction, if other powers will suffer it.

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A monarchy ought not to be left a moment without a representative, having an interest in the succession.

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Without monarchy in England most certainly we never can enjoy either peace or liberty.

THE KING OF GREAT BRITAIN. Kings, in one sense, are undoubtedly the servants of the people, because their power has no other rational end than that of the general advantage; but it is not true that they are, in the ordinary sense (by our constitution, at least,) any thing like servants; the essence of whose situation is to obey the commands of some other, and to be removable at pleasure. But the king of Great Britain obeys no other person; all other persons are individually, and collectively too, under him, and owe to him a legal obedience. The law,

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