Selections from the Speeches and Writings of Edmund Burke [166]
is one of the great bonds of human society; and its object the supreme good, the ultimate end and object of man himself. The magistrate, who is a man, and charged with the concerns of men, and to whom very specially nothing human is remote and indifferent, has a right and a duty to watch over it with an unceasing vigilance, to protect, to promote, to forward it by every rational, just, and prudent means. It is principally his duty to prevent the abuses, which grow out of every strong and efficient principle, that actuates the human mind. As religion is one of the bonds of society, he ought not to suffer it to be made the pretext of destroying its peace, order, liberty, and its security. Above all, he ought strictly to look to it when men begin to form new combinations, to be distinguished by new names, and especially when they mingle a political system with their religious opinions, true or false, plausible or implausible.
It is the interest, and it is the duty, and because it is the interest and the duty, it is the right of government to attend much to opinions; because, as opinions soon combine with passions, even when they do not produce them, they have much influence on actions. Factions are formed upon opinions; which factions become in effect bodies corporate in the state;--nay, factions generate opinions in order to become a centre of union, and to furnish watch-words to parties; and this may make it expedient for government to forbid things in themselves innocent and neutral. I am not fond of defining with precision what the ultimate rights of the sovereign supreme power in providing for the safety of the commonwealth may be, or may not extend to. It will signify very little what my notions, or what their own notions, on the subject may be; because, according to the exigence, they will take, in fact, the steps which seem to them necessary for the preservation of the whole; for as self-preservation in individuals is the first law of nature, the same will prevail in societies, who will, right or wrong, make that an object paramount to all other rights whatsoever.
PERSECUTION, FALSE IN THEORY.
The bottom of this theory of persecution is false. It is not permitted to us to sacrifice the temporal good of any body of men to our own ideas of the truth and falsehood of any religious opinions. By making men miserable in this life, they counteract one of the great ends of charity; which is, inasmuch as in us lies, to make men happy in every period of their existence, and most in what most depends upon us. But give to these old persecutors their mistaken principle, in their reasoning they are consistent, and in their tempers they may be even kind and good-natured. But whenever a faction would render millions of mankind miserable, some millions of the race co-existent with themselves, and many millions in their succession, without knowing, or so much as pretending to ascertain, the doctrines of their own school (in which there is much of the lash and nothing of the lesson), the errors, which the persons in such a faction fall into, are not those that are natural to human imbecility, nor is the least mixture of mistaken kindness to mankind an ingredient in the severities they inflict. The whole is nothing but pure and perfect malice. It is, indeed, a perfection in that kind belonging to beings of a higher order than man, and to them we ought to leave it. This kind of persecutors, without zeal, without charity, know well enough, that religion, to pass by all questions of the truth or falsehood of any of its particular systems (a matter I abandon to the theologians on all sides), is a source of great comfort to us mortals in this our short but tedious journey through the world. They know, that to enjoy this consolation, men must believe their religion upon some principle or other, whether of education, habit, theory, or authority. When men are driven from any of those principles, on which they have received religion, without embracing with the same assurance and cordiality some other system, a dreadful void is left in
It is the interest, and it is the duty, and because it is the interest and the duty, it is the right of government to attend much to opinions; because, as opinions soon combine with passions, even when they do not produce them, they have much influence on actions. Factions are formed upon opinions; which factions become in effect bodies corporate in the state;--nay, factions generate opinions in order to become a centre of union, and to furnish watch-words to parties; and this may make it expedient for government to forbid things in themselves innocent and neutral. I am not fond of defining with precision what the ultimate rights of the sovereign supreme power in providing for the safety of the commonwealth may be, or may not extend to. It will signify very little what my notions, or what their own notions, on the subject may be; because, according to the exigence, they will take, in fact, the steps which seem to them necessary for the preservation of the whole; for as self-preservation in individuals is the first law of nature, the same will prevail in societies, who will, right or wrong, make that an object paramount to all other rights whatsoever.
PERSECUTION, FALSE IN THEORY.
The bottom of this theory of persecution is false. It is not permitted to us to sacrifice the temporal good of any body of men to our own ideas of the truth and falsehood of any religious opinions. By making men miserable in this life, they counteract one of the great ends of charity; which is, inasmuch as in us lies, to make men happy in every period of their existence, and most in what most depends upon us. But give to these old persecutors their mistaken principle, in their reasoning they are consistent, and in their tempers they may be even kind and good-natured. But whenever a faction would render millions of mankind miserable, some millions of the race co-existent with themselves, and many millions in their succession, without knowing, or so much as pretending to ascertain, the doctrines of their own school (in which there is much of the lash and nothing of the lesson), the errors, which the persons in such a faction fall into, are not those that are natural to human imbecility, nor is the least mixture of mistaken kindness to mankind an ingredient in the severities they inflict. The whole is nothing but pure and perfect malice. It is, indeed, a perfection in that kind belonging to beings of a higher order than man, and to them we ought to leave it. This kind of persecutors, without zeal, without charity, know well enough, that religion, to pass by all questions of the truth or falsehood of any of its particular systems (a matter I abandon to the theologians on all sides), is a source of great comfort to us mortals in this our short but tedious journey through the world. They know, that to enjoy this consolation, men must believe their religion upon some principle or other, whether of education, habit, theory, or authority. When men are driven from any of those principles, on which they have received religion, without embracing with the same assurance and cordiality some other system, a dreadful void is left in