The first was a government of priestcraft, the second of conquerors, and the third of reason.
Civil government alone, or the government of laws, is not productive of pretences for many taxes; it operates at home, directly under the eye of the country, and precludes the possibility of much imposition. But when the scene is laid in the uncivilized contention of governments, the field of pretences is enlarged, and the country, being no longer a judge, is open to every imposition, which governments please to act.
The most effectual process is that of improving the condition of man by means of his interest.
A constitution is not a thing in name only, but in fact. It has not an ideal, but a real existence; and wherever it cannot be produced in a visible form, there is none. A constitution is a thing antecedent to a government, and a government is only the creature of a constitution. The constitution of a country is not the act of its government, but of the people constituting its government.
Arms they had none, nor scarcely any who knew the use of them: but desperate resolution, when every hope is at stake, supplies, for a while, the want of arms. Near where the Prince de Lambesc was drawn up, were large piles of stones collected for building the new bridge, and with these the people attacked the cavalry. A party of the French guards, upon hearing the firing, rushed from their quarters and joined the people; and the night coming on, the cavalry retreated.
The government of a free country, properly speaking, is not in the persons, but in the laws.
The Christian mythologists tell us that Christ died for the sins of the world, and that he came on Purpose to die. Would it not then have been the same if he had died of a fever or of the small pox, of old age, or of anything else?
Is the power who is jealous of our prosperity, a proper power to govern us?
As politicians we ought not so much to ground our hopes on the reasonableness of the thing we ask, as on the reasonableness of the person whom we ask it: who would expect discretion from a fool, candor from a tyrant, or justice from a villain?
Error in opinion has this peculiar advantage with it, that the foremost point of the contrary ground may at any time be reached by the sudden exertion of a thought; and it frequently happens in sentimental differences, that the striking circumstance, or some forcible reason quickly conceived, will effect in an instant what neither argument nor example could produce in an age.
It is over the lowest class of mankind that government by terror is intended to operate, and it is on them that it operates to the worst effect. They have sense enough to feel they are the objects aimed at; and they inflict in their turn the examples of terror they have been instructed to practise.
While the Declaration of Rights was before the National Assembly some of its members remarked that if a declaration of rights were published it should be accompanied by a Declaration of Duties. The observation discovered a mind that reflected, and it only erred by not reflecting far enough. A Declaration of rights is, by reciprocity, a Declaration of Duties also. Whatever is my right as a man is also the right of another; and it becomes my duty to guarantee as well as to possess.
Europe, and not England, is the parent country of America. This new World hath been the asylum for the persecuted lovers of civil and religious liberty from every part of Europe.
I prefer peace. But if trouble must come, let it come in my time, so that my children can live in peace.
I recollect not a single passage in all the writings ascribed to the men called apostles, that conveys any idea of what God is. Those writings are chiefly controversial; and the subjects they dwell upon, that of a man dying in agony on a cross, is better suited to the gloomy genius of a monk in a cell, by whom it is not impossible they were written, than to any man breathing the open air of the Creation.
That it was noble for the dark and slavish times in which it was erected, is granted.
Man will not be brought up with the savage idea of considering his species as his enemy, because the accident of birth gave the individuals existence in countries distinguished by different names.
Since, then, man cannot make principles, from whence did he gain a knowledge of them, so as to be able to apply them, not only to things on earth, but to ascertain the motion of bodies so immensely distant from him as all the heavenly bodies are? From whence, I ask, could he gain that knowledge, but from the study of the true theology?
If we look back to the riots and tumults, which at various times have happened in England, we shall find, that they did not proceed from the want of a government, but that government was itself the generating cause; instead of consolidating society it divided it; it deprived it of its natural cohesion, and engendered discontents and disorders, which otherwise would not have existed.
Whatever the apparent cause of any riots may be, the real one is always want of happiness. It shows that something is wrong in the system of government, that injures the felicity by which society is to be preserved.
As to the learning that any person gains from school education, it serves only, like a small capital, to put him in a way of beginning learning for himself afterward.