Selections from the Speeches and Writings of Edmund Burke [10]
it be fearlessly maintained, neither wealth, nor commerce, IN THEMSELVES, can constitute the real greatness of an empire; it is only because they stand in relation to the higher destinies and holier responsibilities of an Empire, that a true statesman will regard them as vitally wound up with the vigour and prosperity of national development. Such, at least, is the philosophy of Politics, breathed from the undying pages of Edmund Burke. He who studies this great writer, will, more and more, sympathise with what Hooker taught, and Bishop Sanderson inculcates. In one word, he will learn to venerate with increasing reverence THE BRITISH CONSTITUTION, as
"That peerless growth of patriotic mind, The great eternal Wonder of mankind!" Burke traced the ultimate origin of civil government to the Divine Will, both as declared in Revelation, and imaged forth by the moral Constitution of man. In this respect, it is well?known how fundamentally he differs from the theories of Hobbes, Mandeville, Shaftesbury, and Hutcheson. Not less also, is he opposed to Locke, who tells us,--"The original compact which begins and ACTUALLY CONSTITUTES ANY POLITICAL SOCIETY, IS NOTHING BUT THE CONSENT OF ANY NUMBER OF FREEMEN CAPABLE OF A MAJORITY, TO UNITE AND INCORPORATE INTO SUCH A SOCIETY. AND THIS IS THAT, AND THAT ONLY, WHICH COULD GIVE BEGINNING TO ANY LAWFUL GOVERNMENT IN THE WORLD." In one word, Locke declares that civil government is not from God in the way of principle, but from man in the way of fact; and thus, being a mere contingency, or moral accident in the history of human development, self?government is the essential prerogative of our nature. In accordance with this irrational and unscriptural hypothesis, we find Price and Priestly expanding Locke's views at the period of Burke; while in the writings of that apostle of political Antinomianism, Rousseau, and his English counterpart Tom Paine,--the principles of the ASSUMED "CONTRAT SOCIAL" display their utmost virulence. This is not the place to discuss the origin of Civil Government; but the classical reader, who has been taught to revere the political wisdom of those ancient Teachers, whose insight was almost prophetical in abstract science, will thank us for an extract from Aristotle's "Politics," which bears upon this subject. It presents a most striking coincidence of sentiment between two master?spirits on the philosophy of government; and will at once remind the reader of Burke's memorable passage, beginning with, "Society is a partnership," etc. etc. The passage to which we allude in Aristotle's "Politics," begins thus: "Ote men oun e polis phusei proteron e ekastos," k.t.l. The whole passage may be thus freely translated. "A participation in rights and advantages forms the bond of political society; AN INSTITUTION PRIOR, IN THE INTENTION OF NATURE, TO THE FAMILIES AND INDIVIDUALS FROM WHOM IT IS CONSTITUTED. What members are to the body, that citizens are to a commonwealth. The hands or foot, when separated from the body, retains its name, but totally changes its nature, because it is completely divested of its uses and powers. In the same manner a citizen is a constituent part of a whole system, which invests him with powers and qualifies him for functions for which, in his individual capacity, he is totally unfit; and independently of such system, he might subsist indeed as a lonely savage, but could never attain that improved and happy state to which his progressive nature invariably tends. Perfected by the offices and duties of social life, man is the best; but, rude and undisciplined, he is the very worst, of animals. For nothing is more detestable than armed improbity; and man is armed with craft and courage, which, uncontrolled by justice, he will most wickedly pervert, and become at once the most impious and fiercest of monsters, the most abominable in gluttony, and shameless in personality. But justice is the fundamental virtue of political society, since the order of Society cannot be maintained without law, and laws are constituted to proclaim what is
"That peerless growth of patriotic mind, The great eternal Wonder of mankind!" Burke traced the ultimate origin of civil government to the Divine Will, both as declared in Revelation, and imaged forth by the moral Constitution of man. In this respect, it is well?known how fundamentally he differs from the theories of Hobbes, Mandeville, Shaftesbury, and Hutcheson. Not less also, is he opposed to Locke, who tells us,--"The original compact which begins and ACTUALLY CONSTITUTES ANY POLITICAL SOCIETY, IS NOTHING BUT THE CONSENT OF ANY NUMBER OF FREEMEN CAPABLE OF A MAJORITY, TO UNITE AND INCORPORATE INTO SUCH A SOCIETY. AND THIS IS THAT, AND THAT ONLY, WHICH COULD GIVE BEGINNING TO ANY LAWFUL GOVERNMENT IN THE WORLD." In one word, Locke declares that civil government is not from God in the way of principle, but from man in the way of fact; and thus, being a mere contingency, or moral accident in the history of human development, self?government is the essential prerogative of our nature. In accordance with this irrational and unscriptural hypothesis, we find Price and Priestly expanding Locke's views at the period of Burke; while in the writings of that apostle of political Antinomianism, Rousseau, and his English counterpart Tom Paine,--the principles of the ASSUMED "CONTRAT SOCIAL" display their utmost virulence. This is not the place to discuss the origin of Civil Government; but the classical reader, who has been taught to revere the political wisdom of those ancient Teachers, whose insight was almost prophetical in abstract science, will thank us for an extract from Aristotle's "Politics," which bears upon this subject. It presents a most striking coincidence of sentiment between two master?spirits on the philosophy of government; and will at once remind the reader of Burke's memorable passage, beginning with, "Society is a partnership," etc. etc. The passage to which we allude in Aristotle's "Politics," begins thus: "Ote men oun e polis phusei proteron e ekastos," k.t.l. The whole passage may be thus freely translated. "A participation in rights and advantages forms the bond of political society; AN INSTITUTION PRIOR, IN THE INTENTION OF NATURE, TO THE FAMILIES AND INDIVIDUALS FROM WHOM IT IS CONSTITUTED. What members are to the body, that citizens are to a commonwealth. The hands or foot, when separated from the body, retains its name, but totally changes its nature, because it is completely divested of its uses and powers. In the same manner a citizen is a constituent part of a whole system, which invests him with powers and qualifies him for functions for which, in his individual capacity, he is totally unfit; and independently of such system, he might subsist indeed as a lonely savage, but could never attain that improved and happy state to which his progressive nature invariably tends. Perfected by the offices and duties of social life, man is the best; but, rude and undisciplined, he is the very worst, of animals. For nothing is more detestable than armed improbity; and man is armed with craft and courage, which, uncontrolled by justice, he will most wickedly pervert, and become at once the most impious and fiercest of monsters, the most abominable in gluttony, and shameless in personality. But justice is the fundamental virtue of political society, since the order of Society cannot be maintained without law, and laws are constituted to proclaim what is