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we should not only be the happiest nation upon earth, but the wisest also. Enthusiasm in religion, which prevails only among

the vulgar, should be the chief object of politics. A society of enthusiasts, governed by reason among the great, is the most indissoluble, the most virtuous, and the most efficient of its own decrees that can be imagined. Every country, possessed of any degree of strength, have had their enthusiasms, which ever serve as laws among the people. The Greeks had their Kalokagathia, the Romans their Amor Patriæ, and we the truer and firmer bond of the Protestant Religion. The principle is the same in all; how much then is it the duty of those whom the law has appointed teachers of this religion, to enforce its obligations, and to raise those enthusiasms among people, by which alone political society can subsist.

From eloquence, therefore, the morals of our people are to expect emendation; but how little can they be improved by men, who get into the pulpit rather to show their parts than convince us of the truth of what they deliver; who are painfully correct in their style, musical in their tones; where every sentiment, every expression seems the result of meditation and deep study?

Tillotson has been commended as the model of pulpit eloquence; thus far he should be imitated, where he generally strives to convince rather than to please; but to adopt his long, dry, and sometimes tedious discussions, which serve to amuse only divines, and are utterly neg lected by the generality of mankind; to praise the intricacy of his periods, which are too long to be spoken; to continue his cool phlegmatic manner of enforcing every truth, is certainly erroneous. As I said before, the good preacher should adopt no model, write no sermons, study no periods ; let him but understand his subject, the language he speaks, and be convinced of the truths he delivers. It is amazing to what heights eloquence of this kind may reach! This is that eloquence the ancients represented as lightning, bearing down every opposer; this the power which has turned whole assemblies into astonishment, admiration, and awe; that is described by the torrent, the flame, and every

other instance of irresistible impetuosity. But to attempt such noble heights belongs only to the truly great, or the truly good. To discard the lazy manner of reading sermons, or speaking sermons by rote; to set up singly against the opposition of men who are attached to their own errors, and to endeavour to be great, instead of being prudent, are qualities we seldom see united. A minister of the Church of England, who may be possessed of good sense, and some hopes of preferment, will seldom give up such substantial advantages for the empty pleasure of improving society. By his present method, he is liked by his friends, admired by his dependants, not displeasing to his bishop; he lives as well, eats and sleeps as well, as if a real orator, and an eager assertor of his mission: he will hardly, therefore, venture all this to be called perhaps an enthusiast; nor will he depart from customs established by the brotherhood, when, by such a conduct, he only singles himself out for their contempt.


What, say some, can give us a inore contemptible idea of a large state than to find it mostly governed by custom; to have few written laws, and no boundaries to mark the jurisdiction between the senate and the people? Among the number who speak in this manner is the great Montesquieu, who asserts that every nation is free in proportion to the number of its written laws, and seems to hint at a despotic and arbitrary conduct in the present king of Prussia, who has abridged the laws of his country into a very short compass.

As Tacitus and Montesquieu happen to differ in sentiment upon a subject of so much importance (for the Roman expressly asserts that the state is generally vicious in proportion to the number of its laws), it will not be amiss to examine it a little more minutely, and see whether a state which, like England, is burdened with a multiplicity of written laws; or, which, like Switzerland, Geneva, and some other republics, is governed by custom and the determination of the judge, is best.

And to prove the superiority of custom to written law, we shall at least find history conspiring. Custom, or the traditional observance of the practice of their forefathers, was what directed the Romans as well in their public as private determinations. Custom was appealed to in pronouncing sentence against a criminal, where part of the formulary was more majorum. So Sallust speaking of the expulsion of Tarquin, says, mutato more, and not lege mutato; and Virgil, pacisque imponere morem. So that, in those times of the empire in which the people retained their liberty, they were governed by custom; when they sunk into oppression and tyranny, they were restrained by new laws, and the laws of tradition abolished.

As getting the ancients on our side is half a victory, it will not be amiss to fortify the argument with an observation of Chrysostom's; « That the enslaved are the fittest to be governed by laws, and free men by custom.» Custom partakes of the nature of parental injunction; it is kept by the people themselves, and observed with a willing obedience. The observance of it must therefore be a mark of freedom; and, coming originally to a state from the reverenced founders of its liberty, will be an encouragement and assistance to it in the defence of that blessing: but a conquered people, a nation of slaves, must pretend to none of this freedom, or these happy distinctions; having by degeneracy lost all right to their brave forefathers' free institutions, their masters will in a policy take the forfeiture; and the fixing a conquest must be done by giving laws, which may every moment serve to remind the people enslaved of their conquerors; nothing being more dangerous than to trust a late subdued people with old customs, that presently upbraid their degeneracy, and provoke them to revolt.

The wisdom of the Roman republic in their veneration for custom, and backwardness to introduce a new law, was perhaps the cause of their long continuance, and of the virtues of which they have set the world so many examples. But to show in what that wisdom consists, it may be proper to observe, that the benefit of new written laws is merely confined to the consequences of their observance; but customary laws, keeping up a veneration for the founders, engage men in the imitation of their virtues as well as policy. To this may be ascribed the religious regard the Romans paid to their forefathers' memory, and their adhering for so many ages to the practice of the same virtues, which nothing contributed more to efface than the introduction of a voluminous body of new laws over the neck of venerable custom.

The simplicity, conciseness, and antiquity of custom,

give an air of majesty and immutability that inspires awe and veneration; but new laws are too apt to be voluminous, perplexed, and indeterminate, whence must necessarily arise neglect, contempt, and ignorance.

As every human institution is subject to gross imperfections, so laws must necessarily be liable to the same inconveniencies, and their defects soon discovered. Thus, through the weakness of one part, all the rest are liable to be brought into contempt. But such weaknesses in a custom, for very obvious reasons, evade an examination; besides, a friendly prejudice always stands up in their favour.

But let us suppose a new law to be perfectly equitable and necessary; yet, if the procurers of it have betrayed a conduct that confesses by-ends and private motives, the disgust to the circumstances disposes us, unreasonably indeed, to an irreverence of the law itself, but we are indulgently blind to the most visible imperfections of an old custom. Though we perceive the defects ourselves, yet we remain persuaded, that our wise forefathers had good reason for what they did; and though such motives no longer continue, the benefit will still go along with the observance, though we do not know how. It is thus the Roman lawyers speak: Non omnium, que a majoribus constituta sunt, ratio reddi protest, et ideo rationes eorum que constituuntur inquiri non oportet, alioquin multa ex his quæ certa sunt subvertuntur.

Those laws which preserve to themselves the greatest love and observance, must needs be best; but custom, as it executes itself, must be necessarily superiour to written laws in this respect, which are to be executed by another. Thus, nothing can be more certain, than that numerous written laws are a sign of a degenerate community, and

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