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to pieces the whole frame and contexture of their country, that they could find no other way of settling a government fit to obtain its rational ends, except that which they have pursued by means unfavourable to all the present happiness of millions of people, and to the utter ruin of several hundreds of thousands. In their political arrangements, men have no right to put the well-being of the present generation wholly out of the question. Perhaps the only moral trust with any certainty in our hands, is the care of our own time. With regard to futurity, we are to treat it like a ward. We are not so to attempt an improvement of his fortune, as to put the capital of his estate to any hazard.

To make a revolution is a measure which prima fronte, requires an apology. To make a revolution is to subvert the ancient state of our country; and no common reasons are called for to justify so violent a proceeding. The sense of mankind authorizes us to examine into the mode of acquiring new power, and to criticise on the use that is made of it with less awe and reverence than that which is usually conceded to a settled and recognized authority.

REVOLUTION OF 1688.

WHAT We did was in truth and substance, and in a constitutional light, a revolution, not made, but prevented. We took solid securities; we settled doubtful questions; we corrected anomalies in our law. In the stable fundamental parts of our constitution we made no revolution; no, nor any alteration at all. We did not impair the monarchy. Perhaps it might be

shewn that we strengthened it very considerably. The nation kept the same ranks, the same orders, the same privileges, the same franchises, the same rules for property, the same subordinations, the same order in the law, in the revenue, and in the magistracy; the same lords, the same commons, the same corporations, the same electors.

The church was not impaired. Her estates, her majesty, her splendour, her orders and gradations continued the same. She was preserved in her full efficiency, and cleared only of a certain intolerance, which was her weakness and disgrace. The church and the state were the same after the revolution that they were before, but better secured in every part.

REVOLUTION OF FRANCE.

IN the revolution of France two sorts of men were principally concerned in giving a character and determination to its pursuits; the philosophers and the politicians. They took different ways, but they met in the same end. The philosophers had one predominant object, which they pursued with a fanatical fury, that is, the utter extirpation of religion. To that every question of empire was subordinate. They had rather domineer in a parish of atheists, than rule over a christian world. Their temporal ambition was wholly subservient to their proselytizing spirit, in which they were not exceeded by Mahomet himself.** The other sort of men were the politicians. To them who had little or not at all reflected on the subject, religion was in itself no object of love or hatred. They disbelieved it, and that was all. Neutral with regard to that object, they took the side which in the present state of things might best answer their purposes.

They soon found that they could not do without the philosophers; and the philosophers soon made them sensible, that the destruction of religion was to supply them with means of conquest first at home, and then abroad. The philosophers were the active internal agitators, and supplied the spirit and principles: the second gave the practical direction. Sometimes the one predominated in the composition, sometimes the other. The only difference between them was in the necessity of concealing the general design for a time, and in their dealing with foreign nations; the fanatics going strait forward and openly, the politicians by the surer mode of zigzag. In the course of events this, among other causes, produced fierce and bloody contentions between them. But at the bottom they thoroughly agreed in all the objects of ambition and irreligion, and substantially in all the means of promoting these ends.

Without question, to bring about the unexampled event of the French revolution, the concurrence of a very great number of views and passions was necessary. In that stupendous work, no one principle by which the human mind may have its faculties at once invigorated and depraved, was left unemployed; but I can speak it to a certainty, and support it by undoubted proofs, that the ruling principle of those who acted in the revolution as statesmen, had the exterior aggrandizement of France as their ultimate end in the most minute part of the internal changes that were made.

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There have been many internal revolutions in the government of countries, both as to persons and forms, in which the neighbouring states have had little or no

concern. Whatever the government might be with respect to those persons and those forms, the stationary interests of the nation concerned, have most commonly influenced the new governments in the same manner in which they influenced the old; and the revolution turning on matters of local grievance or of local accommodation, did not extend beyond its territory.

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The present revolution in France seems to me to be quite of another character and description; and to bear little resemblance or analogy to any of those which have been brought about in Europe, upon principles merely political. It is a revolution of doctrine and theoretic dogma. It has a much greater resemblance to those changes which have been made upon religious grounds, in which a spirit of proselytism makes an essential part.

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In the French revolution every thing is new; and from want of preparation to meet so unlooked-for an evil, every thing is dangerous. Never, before this time, was a set of literary men, converted into a gang of robbers and assassins. Never before, did a den of bravoes and banditti, assume the garb and tone of an academy of philosophers.

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Before this of France, the annals of all time have not furnished an instance of a complete revolution. That revolution seems to have extended even to the constitution of the mind of man. It has this of wonderful in it, that it resembles what Lord Verulam says of the operations of nature: It was perfect, not

only in its elements and principles, but in all its members and its organs from the very beginning. The moral scheme of France furnishes the only pattern ever known, which they who admire will instantly resemble. It is indeed an inexhaustible repertory of one kind of examples.

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We are not to delude ourselves. No man can be connected with a party, which professes publicly to admire, or may be justly suspected of secretly abetting, this French revolution, who must not be drawn into its vortex, and become the instrument of its designs.

REVOLUTION OF POLAND IN 1791.

THE state of Poland was such, that there could scarcely exist two opinions, but that a reformation of its constitution, even at some expence of blood, might be seen without much disapprobation. No confusion could be feared in such an enterprize; because the establishment to be reformed was itself a state of confusion. A king without authority; nobles without union or subordination; a people without arts, industry, commerce, or liberty; no order within, no defence without; no effective public force, but a foreign force, which entered a naked country at will, and disposed of every thing at pleasure. Here was a state of things which seemed to invite, and might perhaps justify bold enterprize and desperate experiment. But in what manner was this chaos brought into order? The means were as striking to the imagination, as satisfactory to the reason, and soothing to the moral senti

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