the ravages which ambition had made in his time in France, could not help wishing that its encroaching monarch had been bred to the study of astronomy, that he might learn from thence, how mean and little that ambition is which terminates in a small part of what is itself but a point, compared with that part of the universe which lies within our view.

But if astronomy shews the diminutiveness of that globe, for a very small portion of which kings contend, in comparison with the universe, how much nobler a cure does Christianity provide for ambition, by shewing that not this globe only, but the whole universe also,

Yea, all that it inherits, shall dissolve;

by reminding the ambitious of the utter insufficiency, to true glory or real happiness, of all that has been created, of all that shall have an end; by carrying on their views to that invisible, eternal world, which to us shall then emphatically begin to be, when all which we behold shall be no more.

He, therefore, is the only true politician, who uniformly makes the eternal laws of truth and rectitude, as revealed from heaven, the standard of his actions, and the measure of his ambition. "To do justly," is peculiarly the high and holy vocation of a prince. And both princes and politicians would do well to inquire, not only whether their scheme was planned with sagacity and executed with spirit, but whether they have so conducted it, as to leave proper room, if we may so speak, for the favourable interference of God; whether they have supplicated his blessing, and given to him the glory of its happy issue? Perhaps more well-meant endeavours fail through neglect in these respects, particularly of fervent prayer for success, than through any deficiency in the wisdom of the plan itself. But because, under a fanatic usurpation, in the

190 INTEGRITY TRUE POLITICAL WISDOM.

seventeenth century, hypocrites abused his duty, and degraded its sanctity, by what they profanely called " seeking the Lord;' the friends of the restored constitution too generally took up the notion, that irreligion was a proof of sincerity, and that the surest way to avoid the hypocrisy, was to omit the duty.

We cannot too strongly censure that most mistaken practice, which, at the period before mentioned, reduced the language of scripture to that of common conversation; nor too warmly condemn that false taste, which, by quaint allusions, forced conceits, and strained allegories, wrested the Bible to every ordinary purpose, and debased its dignity by this colloquial familiarity. But is there no danger of falling into the opposite error? If some have unseasonably forced it into the service, on occasions to which it could never apply; may not others acquire the habit of thinking it seasonable on no occasion at all?

Again-how strangely do we overlook the consummate wisdom, as well as goodness of God, in having made that practice of prayer the instrument of obtaining his blessing, which is so powerfully operative in purifying and elevating our own hearts. Politicians, with all their sagacity, would do well to learn, that it is likewise one of the many beneficial effects of prayer, that it not only reasonably increases our hopes of success, but teaches us to acquiesce in disappointment. They should learn also, not to wonder, if God refuses to answer those prayers, which are occasionally put up on great public emergencies, when those who offer them do not live in the exercise of habitual devotion. They should take it as an axiom of good experience from the incomparable Hooker, that "all things religiously begun are prosperously ended; because, whether men, in the end, have that which religion

allowed them to desire, or that which it teacheth them contentedly to suffer, they are, in neither event, unfortunate."

Nor will a truly pious prince ever be eventually defeated in his designs: he may not indeed be successful in every negotiation, he may not be victorious in every battle; yet in his leading purpose he will never be disappointed. For his ultimate end was to act conscientiously, to procure the favour of God, to advance the best interests of his people, and to secure his own eternal happiness. Whatever the event may be to others, to himself it must be finally good. "The effect of righteousness is peace. Mark the perfect man, and behold the upright, for the end of that man is peace." And, to conclude in the words of the able and profound Barrow: "If God shall not cease to be; if he will not let go the reins; if his word cannot deceive; if the wisest men are not infatuated; if the common sense of mankind is not extravagant; if the main props of life, if the great pillars of society, do not fail;-he that walketh uprightly, doth proceed on grounds."

sure

CHAPTER XX

On the true arts of popularity.

CICERO says, "that it is the property of justice not to injure men, and of politeness not to offend them." True Christianity not only unites, but perfects both these qualities; and renders them, thus associated and exalted, powerful instruments, especially in princes, for the acquisition of popularity.

The desire of praise and reputation is commonly the first motive of action in second-rate, and a

secondary motive in first-rate characters. That, in the former case, men who are not governed by a higher principle, are often so keenly alive to human opinion, as to be restrained by it from such vices as would disturb the peace of society, is an instance of the useful provision made, by the great Governor of all things, for the good order of the world.

But in princes, none of whose actions are indifferent, who are "the observed of all observers," reputation cannot be too highly prized. A negligence respecting public opinion, or a contempt for the judgment of posterity, would be inexcusable in those, whose conduct must, in no inconsiderable degree, give, in their own time, the law to manners, and whose example will hereafter be adduced by future historians, either to illustrate virtue, or to exemplify vice, and to stimulate to good or evil, monarchs yet unborn.

"A prince," however, as a late eloquent statesman* observed in his own case, "should love that fame which follows, not that which is pursued." He should bear in mind, that shadows owe their being to substances; that true fame derives its existence from something more solid than itself; that reputation is not the precursor, nor the cause, but the fruit and effect of merit.

But though, in superficial characters, the hunger of popularity is the mainspring of action; and though the vain-glorious too often obtain, what they so sedulously seek, the acclamations of the vulgar; yet a temperate desire to be loved and esteemed is so far from being a proof of vanity, that it even indicates the contrary propensity for reasonably to wish for the good opinion of others, evinces that a man does not overvalue and sit down contented with his own. It is an over estimation of himself, an undue complacency in his own merit,

The first earl of Mansfield.

which is one of the causes of his disdain of public opinion. In profligate characters, another cause is, that, anticipating the contempt which they must be aware they have deserved, they are willing to be beforehand with the world in proclaiming their disdain of that reputation, which they know that their course of life has made unattainable.

Pagan philosophy, indeed, overrated "the honour which cometh from man." But even the sacred scripture, which, as it is the only true fountain, is also the only just standard, of all excellence, does not teach us to despise, but only not to set an undue value upon it. It teaches us to estimate this honour in its due order and just measure; and, above all, it exhorts us to see that it be sought on right grounds; to take care that it tempt not to vanity, by exciting to trifling pursuits; nor to vice, by stimulating to such as are base; nor to false honour, by seeking it in the paths of ambition. A prince must not be inordinate in the desire, nor irregular in the pursuit, nor immoderate in the enjoyment, nor criminally solicitous for the preservation of fame; but he must win it fairly, and wear it temperately. He should pursue it not as the ultimate end of life, but as an object which, by making life honourable, makes it useful. It must not, however, be omitted, that the scriptures exhort, that when reputation can only be attained or preserved by the sacrifice of duty, it must then be renounced; that we must submit to the loss even of this precious jewel, rather than, by retaining it, wound the conscience, or offend God. Happily, however, in a country in which religion and laws are established on so firm a basis, a prince is little likely to be called to such an absolute renunciation, though he may be called to many trials.

But all these dangers being provided for, and all abuses guarded against, the word of God does not