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Thus, then, it appears, that, after all, in public as well as in private, in state affairs as well as in the concerns of

the most humble individuals, the old maxim cannot safely .: be forgotten, that “ honesty is the best policy.” In vain did

the noble lord flatter himself, that his subserviency to the unrighteous system of the Congress, would secure him the adherence of the courts whom he made his idols. If he had abandoned that false, foreign system, if he had acted upon the principles of the nation whom he represented, and stood forward as the advocate of the people, the people would have been grateful. He preferred the interests and wishes of the courts; and by the courts he is treated with their wonted neglect. To his crimes against the people, all over Europe; to his invariable surrender of their cause; to his steady refusal of the protection which they had a right to expect, and which they did expect from the manly and generous character of England, it is owing, that if, at this moment, you traverse the continent in any direction whatever, you may trace the noble lord's career in the curses of the nations whom he has betrayed, and the mockery of the courts who have inveigled him to be their dupe.

REFORM IN ENGLAND. N. A. Review.

It is not from France alone, that England is to learn the great lesson of reform. Although her statesmen now think they cannot adopt our system, destiny is not surer, than that they must and will imitate it. Right or wrong, beneficial or pernicious, it is impossible to persuade the mass of the people of any community, that the system, which gives to them an equal voice in the government of the country, is not the best. Governments and ministries may persuade themselves, but they cannot persuade the people that they are their own foes. The prosperity of this country, under its popular representation, will prove an argument for radical reform in England, which nothing can refute.

It will come with the greater force, because it comes from a kindred source. When we proclaim the superiority of our system over the English, we do not say that our Abana and Pharphar are better than all the waters of Israel. No;

the pure stream of our popular system flows out of the living rock of English liberty. Our fathers brought the principle from their native land, and established it here. Of British origin, it is congenial with British feeling; it is natural to the Saxon race. Till it had been so beautifully developed here, it was competent for the champions of ancient prescriptions, to say that an equal representation was an Utopian dream. But we have exhibited it to the world, a noon-day reality; a living, healthy and powerful agent.

We learned from the fathers of English liberty, that taxation and representation should go hand in hand. We saw, in the land of our forefathers, that this glorious maxim was thought to be satisfied, when supplies were voted to the ministry by a Parliament, in which four hundred and eightyseven out of six hundred and fifty-eight held their seats, either on the mere nomination, or under the controlling influence of the government and two hundred and seventeen individuals. Not thus did we understand and apply the maxim. We believed that all, who share the burden of the taxes, should possess a share in the representation; and on this as on the corner stone, our system rests. Is it just? Is it equitable? Is any other system either just or equitable? And when you cut adrift the vessel of State from the ancient moorings of tradition, will she not infallibly be borne down the popular current, as far as it flows? Will the people of England, once engaged in the business of reform, compare their unequal, imperfect, and complex system with one as simple, equal, and just as ours, and submit to the continuance of the abuse? It cannot be. We shall more than return the inheritance, which our fathers brought over with them; and like the Roman daughter, we shall give back the tide of life to the frame of our political parent.

TAXATION AND REPRESENTATION INSEPARABLE.- Pitt.

My position is this; I repeat it; I will maintain it to my last hour. Taxation and representation are inseparable. This position is founded on the laws of nature. It is more; it is itself an eternal law of nature. For whatever is a man's own, is absolutely his own. No man has a right to take it

from him, without his own consent. Whoever attempts to do it, attempts an injury. Whoever does it, commits a robbery. You have no right, to tax America. I rejoice, that America has resisted. Three millions of our fellow citizens, so lost to every sense of virtue, as tamely to give up their liberties, would be fit instruments to make slaves of the rest!

The taxes are a voluntary gift and grant of the commons alone; when, therefore, in this house, we give and grant, we give and grant what is our own. But in an American tax, what do we do? We, your majesty's commons of Great Britain, give and grant to your majesty—what? Our own property? No. We give and grant to your majesty the property of your commons in America. It is an absurdity in terms. Let the Stamp Act be repealed absolutely, totally and immediately, let the reason for the repeal be assigned, that it was founded on an erroneous principle.

DECISIVE INTEGRITY.

Extract from Mr. Wirt's Address to the Students of Rutgers College.

The man, who is so conscious of the rectitude of his intentions, as to be willing to open his bosom to the inspection of the world, is in possession of one of the strongest pillars of a decided character. The course of such a man will be firm and steady, because he has nothing to fear from the world, and is sure of the approbation and support of Heaven. While he, who is conscious of secret and dark designs which, if known, would blast him, is perpetually shrinking and dodging from public observation, and is afraid of all around, and much more of all above him.

Such a man may, indeed, pursue his iniquitous plans steadily; he may waste himself to a skeleton in the guilty pursuit; but it is impossible that he can pursue them with the same health-inspiring confidence, and exulting alacrity, with him who feels at every step, that he is in the pursuit of honest ends, by honest means. The clear, unclouded brow, the open countenance, the brilliant eye which can look an honest man steadfastly, yet courteously in the face,

the healthfully beating heart, and the firm elastic step, belong to him whose bosom is free from guile, and who knows that all his motives and purposes are pure and right. Why should such a man faulter in his course? He may be slandered; he may be deserted by the world: but he has that within which will keep him erect, and enable him to move onward in his course with his eyes fixed on Heaven, which he knows will not desert him.

Let your first step, then, in that discipline which is to give you decision of character, be the heroic determination to be honest men, and to preserve this character through every vicissitude of fortune, and in every relation which connects you with society. I do not use this phrase, “honest men,' in the narrow sense, merely, of meeting your pecuniary engagements, and paying your debts; for this the common pride of gentlemen will constrain you to do. I use it in its sarger sense of discharging all your duties, both public and private, both open and secret, with the most scrupulous, Heaven-attesting integrity: in that sense, farther, which drives from the bosom all little, dark, crooked, sordid, debasing considerations of self, and substitutes in their place a bolder, loftier, and nobler spirit: one that will dispose you to consider yourselves as born, not so much for yourselves, as for your country, and your fellow creatures, and which will lead you to act on every occasion sincerely, justly, generously, magnanimously.

There is a morality on a larger scale, perfectly consistent with a just attention to your own affairs, which it would be the height of folly to neglect: a generous expansion, a proud elevation, and conscious greatness of character, which is the best preparation for a decided course, in every situation, into which you can be thrown; and, it is to this high and noble tone of character, that I would have you to aspire. I would not have you to resemble those weak and meagre streamlets, which lose their direction at every petty impediment that presents itself, and stop, and turn back, and creep around, and search out every little channel, through which they may wind their feeble and sickly course. Nor yet would I have you to resemble the leadlong torrent, that carries havoc in its mad career. But I would have you like the ocean, that noblest emblem of majestic decision, which, in the calmest hour, still heaves its resistless might of waters to the shore, filling the heavens, day and night, with the echoes of its sublime Declaration of Independence, and tossing and sport

ing on its bed, with an imperial consciousness of strength, that laughs at opposition. It is this depth, and weight, and power, and purity of character, that I would have you to resemble; and I would have you, like the waters of the ocean, to become the purer by your own action.

DEVOTION.— Zollikofer.

DEVOTION is not so much a duty, as a privilege 'and the reward of duty. It is not to be commanded; not to be extorted; all men are not capable of it; all cannot enjoy it in the same manner, and to the same degree. It is the property rather of the confirmed and trained, than of the weak and unsettled Christian. It bespeaks an enlightened mind, a good, well regulated heart, an innocent conduct, free from all intentional transgressions and iniquities, a certain exercise and skill in reflecting on spiritual matters, a confirmed taste for these matters and these reflections; in short, a certain disposition for retirement, and for self investigation.

When the man, the Christian, in possession of these, collects himself from distraction, retires to solitude, and there turns his thoughts on God and sacred things, the attention he bestows on them is devotion. These things are to him of extreme importance; his heart takes the greatest, the strongest interest in them; there arise in him sentiments of reverence, of love, of gratitude towards God, of confidence in him, of entire resignation to his will, sentiments of joy, of hope, of affiance, of aspirations after purer and more exalted virtue and happiness, after a closer communion with God, a more intimate union with Jesus, as the delegate of God and the head of the Christian fold; and then he enjoys the benefit of devotion, the advantages and the pleasures she procures her friends and votaries. And how great are not these advantages! How diversified these benefits and these pleasures!

Nothing elevates and fortifies the spirit of a man more than devotion. When the devout man lifts up himself to God, and adores his greatness and glory, he exalts himself to the Father of spirits, to the eternal source of light, of power, of truth, of beauty, and perfection; feels his connex

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