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maxims of faith, justice, and fixed fundamental policy, are perfectly intelligible, and perfectly binding upon those who exercise any authority, under any name, or under any title, in the state. The house of lords, for instance, is not morally competent to dissolve the house of commons; no, nor even to dissolve itself, nor to abdicate, if it would, its portion in the legislature of the kingdom. Though a king may abdicate for his own person, he cannot abdicate for the monarchy. By as strong, or by a stronger reason, the house of commons cannot renounce its share of authority. The engagement and pact of society, which generally goes by the name of the constitution, forbids such invasion and such surrender. The constituent parts of a state are obliged to hold their public faith with each other, and with all those who derive any serious interest under their engagements, as much as the whole state is bound to keep its faith with separate communities. Otherwise competence and power would soon be confounded, and no law be left but the will of a prevailing force.
I cannot stand forward, and give praise or blame to any thing which relates to human actions, and human concerns, on a simple view of the object, as it stands stripped of every relation, in all the nakedness and solitude of metaphysical abstraction. Circumstances (which with some gentlemen pass for nothing) give in reality to every political principle its distinguishing colour, and discriminating effect. The circumstances are what render every civil and political scheme beneficial or noxious to mankind.
What a number of faults have led to this multitude
of misfortunes, and almost all from this one source; that of considering certain general maxims, without attending to circumstances, to times, to places, to conjectures, and to actors ! If we do not attend scrupulously to all these, the medicine of to-day becomes the poison of to-morrow.
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As if the same end may not, and must not be compassed, according to its circumstances, by a great diversity of ways. Thus in Great Britain some of our establishments are apt for the support of credit. They stand therefore upon a principle of their own, distinct from, and in some respects contrary to, the relation between prince and subject. It is a new species of contract superinduced upon the old contract of the state. The idea of power must as much as possible be banished from it ; for power and credit are things adverse, incompatible: Non bene conveniunt, nec in una sede morantur. Such establishments are our great monied companies. To tax them would be critical and dangerous, and contradictory to the very purpose
of their institution; which is credit, and cannot therefore be taxation. But the nation, when it gave up that
power, did not give up the advantage; but supposed, and with reason, that government was overpaid in credit for what it seemed to lose in authority. In such a case, to talk of the rights of sovereignty, is quite idle. Other establishments supply other modes of public contribution. Our trading companies, as well as individual importers, are a fit subject of revenue by customs. Some establishments pay us by a monopoly of their consumption and their produce. This, nominally no tax, in reality comprehends all taxes. Such establishments are our colonies. To tax them, would be as erroneous in policy, as rigorous in
equity. Ireland supplies us by furnishing troops in war; and by bearing part of our foreign establishment in peace. She aids us at all times by the money that her absentees spend amongst us; which is no small part of the rental of that kingdom. Thus Ireland contributes her part. Some objects bear port duties. Some are fitter for an inland excise. The mode varies, the object is the same. To strain these from their old and inveterate. leanings, might impair the old benefit, and not answer the end of the new project.
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The world of contingency and political combination is much larger than we are apt to imagine. We never can say what may, or may not happen, without a view to all the actual circumstances. Experience upon other data han those, is of all things the most delusive. Prudence in new cases can do nothing on grounds of retrospect. A constant vigilance and attention to the train of things as they successively emerge, and to act on what they direct, are the only sure courses. The physician that let blood, and by blood-letting cured one kind of plague, in the next added to its ravages.
Thus the two very difficult points, superiority in the presiding state, and freedom in the subordinate, were on the whole sufficiently, that is, practically, reconciled; without agitating those vexatious questions, which in truth rather belong to metaphysics than politics, and which can never be moved without shaking the foundations of the best governments that have ever been constituted by human wisdom.
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That discretion which in judicature is well said by
Lord Coke to be a crooked cord, in legislature is a golden rule.
Lawyers, I know, cannot make the distinction, for which I contend ; because they have their strict rule to go by. But legislators ought to do what lawyers cannot ; for they have no other rules to bind them, but the great principles of reason and equity, and the general sense of mankind. These they are bound to obey and follow; and rather to enlarge and enlighten law by the liberality of legislative reason, than to fetter and bind their higher capacity by the narrow constructions of subordinate artificial justice.
Whether all this can be reconciled in legal speculation, is a matter of no consequence. It is reconciled in policy; and politics ought to be adjusted, not to human reasonings, but to human nature ; of which the reason is but a part, and by no means the greatest part.
No lines can be laid down for civil or political wisdom. They are a matter incapable of exact definition. But, though no man can draw a stroke between the confines of day and night, yet light and darkness are upon the whole tolerably distinguishable.
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The practical consequences of any political tenet go a great way in deciding upon its value. Political problems do not primarily concern truth or falsehood. They relate to good or evil. What in the result is likely to produce evil, is politically false : that which is productive of good, politically true.
The rules and definitions of prudence can rarely be exact; never universal.
The decisions of prudence (contrary to the system of the insane reasoners) differ from those of judicature: and that almost all the former are determined on the moreortheless, the earlier or the later, and on abalance of advantage and inconvenience, of good and evil.
* * * * It is not worth our while to discuss, like sophisters, whether, in no case, some evil, for the sake of some benefit, is to be tolerated. Nothing universal can be rationally affirmed on any moral, or any political subject. Pure metaphysical abstraction does not belong to these matters. The lines of morality are not like the ideal lines of mathematics. They are broad and deep as well as long. They admit of exceptions; they demand modifications. These exceptions and modifications are not made by the process of logic, but by the rules of prudence. Prudence is not only the first in rank of the virtues political and moral, but she is the director, the regulator, the standard of them all. Metaphysics cannot live without definition; but prudence is cautious how she defines. Our courts cannot be more fearful in suffering fictitious cases to be brought before them for eliciting their determination on a point of law, than prudent moralists are in putting extreme and hazardous cases of conscience upon emergencies not existing.
There is a courageous wisdom: there is also a false reptile prudence, the result not of caution but of fear. Under misfortunes it often happens that the nerves of the understanding are so relaxed, the pressing,