When on the Gallic Coaft I came, Saw ranks on ranks of heroes flain! Which FREEDOM'S CHAMPIONS fhow'd us, I brav'd amain-in hopes again That PEACE wou'd foon recall us. In hopes these perils to relate, My neighbours and my wife. *This vas written at the beginning of the last Campaign, by an Enemy to Wars, and their Origin. New Brentford, Middlefex. Thofe who wish to promote the PHILANTHROPIST, by their affiftance, will please to addrefs their favours (poft-paid), t the Editor, at Citizen EATON's, No. 74, Newgate-ftreet. No. 18. THE PHILANTHROPIST. MONDAY, JULY 27, 1795. LONDON: Printed for and fold by DANIEL ISAAC EATON, Printer and Bookfeller to the Supreme Majefty of the People, at the Cock and SWINE, No. 74, Newgate street. Son. Political writers fay, only three. F. What is a democracy one of the three ? S. A democracy is that form of government, which lodges fovereign power in an agregate affembly, confifting of all the members of a community. F. What is an aristocracy? S. An aristocracy lodges fovereign power in a council, composed of felect members. F. And what is a monarchy ? fon. S. In a monarchy fovereign power is lodged in a single per Difcourfe between a Father and Son. F. What F. What requifites ought to be found in a well conftituted form of government? S. Political writers fay three-wifdom, to difcern the real intereft of the community-goodness, to endeavour always to pursue that real interest-and power, to carry this knowledge and intention into action. F. And are these three requifites found in your conftitution, which is mixt or made up of the three forms? S. They are not only found there, but they are found there in union, which union is the excellence of our constitution, and gives it its fingular beauty and fuperiority over the three. F. What are the properties of the three forms of government you mentioned ? S. They say a democracy excels in virtue-an aristocracy in wifdom-and a monarchy in power. F. What are the imperfections of the three ? S. Monarchs are more remarkable for extending and abufing power than for either wifdom or virtue. It is not the imperfection of the man; but of the condition he is in. F. You may depend upon monarchy, then, for power? F. What is the imperfection of aristocracy? 5. You may depend upon a felect council for wisdom; but not for virtue and power. F. And what is the imperfection of a democracy? . S. You may depend on a democracy for political virtue, for they keep a jealous eye on the rights and liberties of mankind at large; but for wifdom to invent means, and for power to carry their good defigns into execution, they must not be depended on. It is not the fault of individuals, it is the imperfection of the condition they are in. F. So, by uniting the three you correct the imperfections of each, and-produce a perfect form of government, a perfect conftitution? S. Pardon me, Sir, I do not fay fo. F. Why, what can difconcert your conftitution? S. Perhaps S. Perhaps it is not so perfect in its kind as it might be; but, if it were, it is human, and therefore liable to wear away, if you will pardon the expreffion. I can conceive a thousand events, that might damnify this moft excellent frame of go 5. Suppofe the fplendour and power of the monarch should' blind the wisdom, and bribe away the virtue of the other two branches of the legislature? F. The two would then become fubfervient to one, and in effect your conftitution would be destroyed. S. The effect would be deftroyed I allow; but the name might remain. F. So much the worfe, the damage would not be fo foon perceived. Suppose such an event to happen, what ought you to do? S. I should think it my duty, as a good citizen, to try to arouse the attention of my fellow citizens to the danger, and in my little sphere I would endeavour to abate the malignant influence. F. It would feem then you only value the form of your government for the fake of government itself?' S. It ought to be so. F. Recapitulate the fubject. S. British civil conftitution is a phrafe, ftrictly speaking, expreffive first of a natural conftitution of rights native and inherent in all the inhabitants of this kingdom, and in all mankind-next of a body of laws, peculiar to this kingdom, declaratory of these natural rights—and lastly, of a form of making and executing these laws by king, lords, and commons, the fafety and excellence of which confifts in each conftituent part retaining its own nature, and place. F. Have you not obferved two or three vulgar errors in neral conversation concerning the British conftitution ? S. I am not aware of them at present. ge F. You F. You have heard people talk in the highest ftrains of our excellent conftitution, our perfect conftitution? S. I have. F. Ought we not to diftinguith between abfolute and comparative perfection. The British conftitution has a comparative perfection; for compared with other governments it is the beft: but as fome things are incorporated in it, which are not congenial to its nature, it has not abfolute perfection, for it is capable of improvement. I could mention a few instances. S. I believe fo. F. Have you not alfo heard people talk at large about the framing of our conftitution, as if all our ancestors met in one large plain at one time, and all cool, deliberate, and difinterested, formed the prefent fyftem of government? Others again talk as if all our immunities proceeded from the condefcenfion and benevolence of our princes. Both forts discover grofs ignorance. Our conftitution, like our language, is a fineness produced by the friction of contending interefts, and we ought to ascribe the delicacy and elegance of it to providence working by time, and a course of events. S. So I think indeed. F.. Have not you seen enthusiasts to the wifdom of our anceftors? The wifdom of our ancestors renounced paganifm; but it was their folly that established popery. The wisdom of our ancestors built houses; but it was the folly of the lords of caffles, that made dens and dungeons in them. The wifdom of our ancestors induced them to travel; but it was the wifdom of the moderns that made good roads. S. We are then to fuppofe, that our ancestors, like other peoples ancestors, had fome wisdom and fome folly, or fome weakness that could not give their wisdom effect. F. You fay right. It would not be fair in our fucceffors to judge of our political wisdom by our actions, for we know many good things which we have no power to bring to pass; but which future and happier ages will congratulate themselves for discovering, |