CONCLUSION. REASON and Ignorance, the opposites of each other, influence the great bulk of mankind. If either of these can be rendered sufficiently extenfive in a country, the machinery of Government goes easily on. Reason obeys itself; and Ignorance submits to whatever is dictated to it. The two modes of Government which prevail in the world, are, first, Government by election and representation: Secondly, Government by hereditary succession. The former is generally known by the name of republic; the latter by that of monarchy and aristocracy. Those two distinct and opposite forms, erect themselves on the two distinct and opposite basis of Reason and Ignorance.—As the exercise of Government requires talents and abilities, and as talents and abilities cannot have hereditary descent, it is evident that hereditary succession requires a belief from man, to which his reason cannot subfcribe, and which can only be established upon his ignorance; and the more ignorant any country is, the better it is fitted for this species of Govern ment. On the contrary, Government in a well constituted republic, requires no belief from man beyond what his reason can give. He sees the ratio, nale of the whole system, its origin and its operation; and as it is best supported when best underftood, the human faculties act with boldness, and acquire, acquire, under this form of Government, a gigantic manliness. As, therefore, each of those forms acts on a different base, the one moving freely by the aid of reason, the other by ignorance; we have next to consider, what it is that gives motion to that species of Government which is called mixed Government, or, as it is sometimes ludicrously stiled, a Government of this, that, and t'other. The moving power in this species of Government, is of necessity, Corruption. However imperfect election and representation may be in mixed Governments, they still give exercise to a greater portion of reason than is convenient to the hereditary Part; and therefore it becomes necessary to buy the reason up. A mixed Government is an imperfect every-thing, cementing and soldering the discordant parts together by corruption, to act as a whole. Mr. Burke appears highly disgusted, that France, since she had resolved on a revolution, did not adopt what he calls "A British Constitution;" and the regretful manner in which he expresses himself on this occasion, implies a suspicion, that the British Constitution needed something to keep its defects in countenance. In mixed Governments there is no responsibility: the parts cover each other till responsibility is lost; and the corruption which moves the machine, contrives at the same time its own escape. When it is laid down as a maxim, that a King can do no wrong, it places him in a state of similar security with that of ideots and persons insane, and respon fibility fibility is out of the question with respect to himfelf. It then descends upon the Minister, who shelters himself under a majority in Parliament, which, by places, pensions, and corruption, he can always command; and that majority justifies itself by the same authority with which it protects the Minister. In this rotatory motion, responsibility is thrown off from the parts, and from the whole. When there is a Part in a Government which can do no wrong, it implies that it does nothing; and is only the machine of another power, by whose advice and direction it acts. What is supposed to be the King in mixed Governments, is the Cabinet; and as the Cabinet is always a part of the Parliament, and the members justifying in one character what they advise and act in another, a mixed Government becomes a continual enigma; entailing upon a country, by the quantity of corruption necessary to solder the parts, the expence of supporting all the forms of Government at once, and finally resolving itself into a Government by Committee; in which the advisers, the actors, the approvers, the justifiers, the persons responsible, and the persons not responsible, are the same perfons. By this pantomimical contrivance, and change of scene and character, the parts help each other out in matters, which, neither of them singly would assume to act. When money is to be obtained, the mass of variety apparently dissolves, and a profufion of parliamentary praises passes between the parts. Each admires with astonishment the wif dom, dom, the liberality, the disinterestedness of the other; and all of them breathe a pitying sigh at the burthens of the Nation. But in a well-constituted republic, nothing of this soldering, praising, and pitying, can take place; the representation being equal throughout the country, and compleat in itself, however it may be arranged into legislative and executive, they have all one and the same natural source. The parts are not foreigners to each other, like democracy, aristocracy, and monarchy. As there are no discordant distinctions, there is nothing to corrupt by compromise, nor confound by contrivance. Public measures appeal of themselves to the underftanding of the Nation, and, resting on their own merits, disown any flattering application to vanity. The continual whine of lamenting the burden of taxes, however successfully it may be practised in mixed Governments, is inconsistent with the sense and spirit of a republic. If taxes are necessary, they are of course advantageous; but if they require an apology, the apology itself implies an impeachment. Why then is man thus imposed upon, or why does he impose upon himself? When men are spoken of as kings and subjects, or when Government is mentioned under the dif tinct or combined heads of monarchy, aristocracy, and democracy, what is it that reasoning man is to understand by the terms? If there really existed in the world two or more distinct and separate elements of human power, we should then see the several origins to which those terms would defcriptively fcriptively apply: but as there is but one species of man, there can be but one element of human power; and that element is man himself. Monarchy, aristocracy, and democracy, are but creatures of imagination; and a thousand such may be contrived, as well as three. From the Revolutions of America and France, and the symptoms that have appeared in other countries, it is evident that the opinion of the world is changing with respect to systems of Government, and that revolutions are not within the compass of political calculations. The progress of time and circumstances, which men assign to the accomplishment of great changes, is too mechanical to meafure the force of the mind, and the rapidity of reflection, by which revolutions are generated: All the old governments have received a shock from those that already appear, and which were once more improbable, and are a greater subject of wonder, than a general revolution in Europe would be now. When we survey the wretched condition of man under the monarchical and hereditary systems of Government, dragged from his home by one power, or driven by another, and impoverished by taxes more than by enemies, it becomes evident that those systems are bad, and that a general revolution in the principle and construction of Governments is necessary. What |