And the only reason why abuses
which have crept into offices have been connived at, is, that the correcting of them, by having recourse to first principles, and the people taking into their own hands their right to appoint or change their officers, and to ascertain the bounds of their authority, is far from being easy, except in small states; so that the remedy would often be worse than the disease.
But, in the largest states, if the abuses of government should, at any time be great and manifest; if the servants of the people, forgetting their masters, and their masters' interest, should pursue a separate one of their own; if, instead of considering that they are made for the people, they should consider the people as made for them; if the oppressions and violations of right should be great, flagrant, and universally resented; if the tyrannical governors should have no friends but a few sycophants, who had long preyed upon the vitals of their fellow citizens, and who might be expected to desert a government, whenever their interests should be detached from it: if, in consequence of these circumstances, it should become manifest, that the risque, which would be run in attempting a revolution would be trifling, and the evils which might be apprehended from it, were far less than those which were actually suffered, and which were daily increasing; in the name of God, I ask, what principles are those, which ought to restrain an injured and insulted people from asserting their natural rights, and from changing, or even punishing their governors, that is their servants who had abused their trust; or from altering the whole form of their government, if it appeared to be of a structure so liable to abuse?
To say that these forms of government have been long eslablished, and that these oppressions have been long suffered, without any complaint, is to supply the strongest argument for their abolition. Lawyers, who are governed by rules and precedents, are very apt to fall into mistakes, in determining what is right and lawful, in cases which are, in their own nature, prior to any fixed laws or precedents. The only reason for the authority of precedents and general rules in matters of law and government, is, that all persons may know what is law; which they could not do if the administration of it was not uniform, and the same in similar cases. But if the precedents and general rules themselves be a greater grievance than the violation of them, and the establishment of better precedents, and better general rules, what becomes of their obligation? The necessity of the thing, in the changing course of human affairs, obliges all governments to alter their general rules, and to set up new precedents in affairs of less importance; and why may not a proportionably greater necessity plead as strongly for the alteration of the most general rules, and for setting up new precedents in matters of the greatest consequence, affecting the most fundamental principles of any government, and the distribution of power among its several members?
Nothing can more justly excite the indignation of an honest and oppressed citizen, than to hear a prelate, who enjoys a considerable benefice, under a corrupt government, pleading for its support by those abominable perversions of scripture, which have been too common on this occasion; as by urging in its favour that passage of St. Paul, The powers which be are ordained of God, and others of a similar import. It is a sufficient answer to such an absurd quotation as this, that for the same reason, the powers which will be will be ordained of God also.
Something, indeed, might have been said in favour of the doctrines of passive obedience and non-resistance, at the time when they were first started; but a man must be infatuated who will not renounce them now. The Jesuits, about two centuries ago, in order to vindicate their king-killing principles, happened, among other arguments, to make use of this great and just principle, that all civil power is ultimately derived from the people: and their adversaries, in England, and elsewhere, instead of shewing how they abused and perverted that fundamental principle of all government in the case in question, did, what disputants warmed with controversy are very apt to do; they denied the principle itself, and maintained that all civil power is derived from God, as if the Jewish theocracy had been established throughout the whole world. From this maxim it was a clear consequence, that the governments, which at any time subsist, being the ordinance of God, and the kings which are at any time upon the throne, being the vicegerents of God, must not be opposed.
So long as there were recent examples of good kings deposed, and some of them massacred by wild enthusiasts, some indulgence might be allowed to those warm, but weak friends of society, who would lay hold of any principle, which, however ill founded, would supply an argument for more effectually preserving the public peace; but to maintain the same absurd principles at this day, when the danger from which they served to shelter us is over, and the heat of controversy is abated, shews the strongest and most blameable prepossession. Writers in defence of them do not deserve a seririous answer: and to alledge those principles in favour of a corrupt government, which nothing can excuse but their being brought in favour of a good one, is unpardonable.
The history of this controversy about the doctrine of passive obedience and non-resistance, affords a striking example of the danger of having recourse to false principles in controversy. They may serve a particular turn, but, in other cases, may be capable of the most dangerous application; whereas universal truth will, in all possible cases, have the best consequences, and be ever favourable to the true interests of mankind.
It will be said, that it is opening a door to rebellion, to assert that magistrates, abusing their power, may be set a side by the the people, who are of course their own judges when that power is abused. May not the people, it is said, abuse their power, as well as their governors? I answer, it is very possible they may abuse their power: it is possible they may imagine themselves oppressed when they are not: it is possible that their animosity may be artfully and unreasonably inflamed, by ambitious and enterprising men, whose views are often best answered by popular tumults and insurrections; and the people may suffer in consequence of their folly and precipitancy. But what man is there, or what body of men (whose right to direct their own conduct was never called in question) but are liable to be imposed upon, and to suffer in consequence of their mistaken apprehensions and precipitate conduct?
With respect to large societies, it is very improbable, that the people should be too soon alarmed, so as to be driven to these extremities. In such cases, the power of the government, that is, of the governors, must be very extensive and arbitrary; and the power of the people scattered, and difficult to be united; so that, if a man have common sense, he will see it to be madness to propose, or to lay any measures for a general insurrection against the government, except in case of very general and great oppression. Even patriots, in such circumstances, will consider, that present evils always appear greater in consequence of their being present; but that the future evils of a revolt, and a temporary anarchy, may be much greater than are apprehended at a distance. They will, also, consider, that unless their measures be perfectly well laid, and their success decisive, ending in a change, not of men, but of things; not of governors, but of the rules and administration of government, they will only rivet their chains the faster, and bring upon themselves and their country tenfold ruin.
So obvious are these difficulties, that lie in the way of procuring redress of grievances by force of arms, that I think we may say, without exception, that in all cases of hostile opposition to government, the people must have been in the right; and that nothing but very great oppression could drive them to such desperate measures. The bulk of a people seldom so much as complain without reason, because they never think of complaining till they feel; so that, in all cases of dissatisfaction with government, it is most probable, that the people are injured.
The case, I own, may be otherwise in states of small extent, where the power of the governors is comparatively small, and the power of the people great, and soon united. These fears, therefore, may be prudent in Venice, in Genoa, or in the small cantons of Switzerland; but it were to the last degree, absurd to extend them to Great-Britain.
The English history will inform us, that the people of this country have always borne extreme oppression, for a long time before there has appeared any danger
