Selections from the Speeches and Writings of Edmund Burke [182]
several strange and unusual ceremonies, who desired to be conducted to the king's presence, declaring that they had things to communicate to him and to his people of the utmost importance to their eternal welfare. This was Augustin, with forty of the associates of his mission, who now landed in the Isle of Thanet, the same place by which the Saxons had before entered, when they extirpated Christianity.
MINISTERIAL RESPONSIBILITY.
It is no excuse at all for a minister, who at our desire takes a measure contrary to our safety, that it is our own act. He who does not stay the hand of suicide, is guilty of murder. On our part, I say, that to be instructed, is not to be degraded or enslaved. Information is an advantage to us; and we have a right to demand it. He that is bound to act in the dark cannot be said to act freely. When it appears evident to our governors that our desires and our interests are at variance, they ought not to gratify the former at the expense of the latter. Statesmen are placed on an eminence, that they may have a larger horizon than we can possibly command. They have a whole before them, which we can contemplate only in the parts, and often without the necessary relations. Ministers are not only our natural rulers but our natural guides. Reason clearly and manfully delivered, has in itself a mighty force: but reason in the mouth of legal authority, is, I may fairly say, irresistible. I admit that reason of state will not, in many circumstances, permit the disclosure of the true ground of a public proceeding. In that case silence is manly and it is wise. It is fair to call for trust when the principle of reason itself suspends its public use. I take the distinction to be this: The ground of a particular measure, making a part of a plan, it is rarely proper to divulge; all the broader grounds of policy, on which the general plan is to be adopted, ought as rarely to be concealed. They, who have not the whole cause before them, call them politicians, call them people, call them what you will, are no judges. The difficulties of the case, as well as its fair side, ought to be presented. This ought to be done; and it is all that can be done. When we have our true situation distinctly presented to us, if then we resolve, with a blind and headlong violence, to resist the admonitions of our friends, and to cast ourselves into the hands of our potent and irreconcilable foes, then, and not till then, the ministers stand acquitted before God and man, for whatever may come.
MONASTIC INSTITUTIONS AND THEIR RESULTS.
In the change of religion, care was taken to render the transit from falsehood to truth as little violent as possible. Though the first proselytes were kings, it does not appear that there was any persecution. It was a precept of Pope Gregory, under whose auspices this mission was conducted, that the heathen temples should not be destroyed, especially where they were well built; but that, first removing the idols, they should be consecrated anew by holier rites, and to better purposes (Bed. Hist. Eccl. l. i. c. 30.), in order that the prejudices of the people might not be too rudely shocked by a declared profanation of what they had so long held sacred; and that everywhere beholding the same places, to which they had formerly resorted for religious comfort, they might be gradually reconciled to the new doctrines and ceremonies which were there introduced; and as the sacrifices used in the Pagan worship were always attended with feasting, and consequently were highly grateful to the multitude, the pope ordered, that oxen should as usual be slaughtered near the church, and the people indulged in their ancient festivity. (Id. c. eod.) Whatever popular customs of heathenism were found to be absolutely not incompatible with Christianity were retained; and some of them were continued to a very late period. Deer were at a certain season brought into St. Paul's Church in London, and laid on the altar (Dugdale's History of St. Paul's.); and this custom subsisted until the Reformation. The names of
MINISTERIAL RESPONSIBILITY.
It is no excuse at all for a minister, who at our desire takes a measure contrary to our safety, that it is our own act. He who does not stay the hand of suicide, is guilty of murder. On our part, I say, that to be instructed, is not to be degraded or enslaved. Information is an advantage to us; and we have a right to demand it. He that is bound to act in the dark cannot be said to act freely. When it appears evident to our governors that our desires and our interests are at variance, they ought not to gratify the former at the expense of the latter. Statesmen are placed on an eminence, that they may have a larger horizon than we can possibly command. They have a whole before them, which we can contemplate only in the parts, and often without the necessary relations. Ministers are not only our natural rulers but our natural guides. Reason clearly and manfully delivered, has in itself a mighty force: but reason in the mouth of legal authority, is, I may fairly say, irresistible. I admit that reason of state will not, in many circumstances, permit the disclosure of the true ground of a public proceeding. In that case silence is manly and it is wise. It is fair to call for trust when the principle of reason itself suspends its public use. I take the distinction to be this: The ground of a particular measure, making a part of a plan, it is rarely proper to divulge; all the broader grounds of policy, on which the general plan is to be adopted, ought as rarely to be concealed. They, who have not the whole cause before them, call them politicians, call them people, call them what you will, are no judges. The difficulties of the case, as well as its fair side, ought to be presented. This ought to be done; and it is all that can be done. When we have our true situation distinctly presented to us, if then we resolve, with a blind and headlong violence, to resist the admonitions of our friends, and to cast ourselves into the hands of our potent and irreconcilable foes, then, and not till then, the ministers stand acquitted before God and man, for whatever may come.
MONASTIC INSTITUTIONS AND THEIR RESULTS.
In the change of religion, care was taken to render the transit from falsehood to truth as little violent as possible. Though the first proselytes were kings, it does not appear that there was any persecution. It was a precept of Pope Gregory, under whose auspices this mission was conducted, that the heathen temples should not be destroyed, especially where they were well built; but that, first removing the idols, they should be consecrated anew by holier rites, and to better purposes (Bed. Hist. Eccl. l. i. c. 30.), in order that the prejudices of the people might not be too rudely shocked by a declared profanation of what they had so long held sacred; and that everywhere beholding the same places, to which they had formerly resorted for religious comfort, they might be gradually reconciled to the new doctrines and ceremonies which were there introduced; and as the sacrifices used in the Pagan worship were always attended with feasting, and consequently were highly grateful to the multitude, the pope ordered, that oxen should as usual be slaughtered near the church, and the people indulged in their ancient festivity. (Id. c. eod.) Whatever popular customs of heathenism were found to be absolutely not incompatible with Christianity were retained; and some of them were continued to a very late period. Deer were at a certain season brought into St. Paul's Church in London, and laid on the altar (Dugdale's History of St. Paul's.); and this custom subsisted until the Reformation. The names of