as had rescued Charles the Second from the fearful dangers and difficulties caused by twenty years of maladministration, was not a sentiment to which the doctrines of Milton and Sidney were favourable; nor was it a sentiment which a prince, just raised to power by a rebellion, could hope to inspire. The Whig theory of government is that kings exist for the people, and not the people for the kings; that the right of a king is divine in no other sense than that in which the right of a member of parliament, of a judge, of a juryman, of a mayor, of a headborough, is divine; that, while the chief magistrate governs according to law, he ought to be obeyed and reverenced; that, when he violates the law, he ought to be withstood; and that, when he violates the law grossly, systematically and pertinaciously, he ought to be deposed. On the truth of these principles depended the justice of William's title to the throne. It is obvious that the relation between subjects who held these principles, and a ruler whose accession had been the triumph of these principles, must have been altogether different from the relation which had subsisted between the Stuarts and the Cavaliers. The Whigs loved William indeed: but they loved him not as a King, but as a party leader; and it was not difficult to foresee that their enthusiasm would cool fast if he should refuse to be the mere leader of their party, and should attempt to be King of the whole nation. What they expected from him in return for their devotion to his cause was that he should be one of themselves, a stanch and ardent Whig; that he should show favour to none but Whigs; that he should make all the old grudges of the Whigs his own; and there was but too much reason to apprehend that, if he disappointed this expectation, the only section of the community which was zealous in his cause would be estranged from him.[1]
Such were the difficulties by which, at the moment of his
- ↑ Here, and in many other places, I abstain from citing authorities, because my authorities are too numerous to cite. My notions of the temper and relative position of political and religious parties in the reign of William the Third, have been derived, not from any single work, but from thousands of forgotten tracts, sermons, and satires; in fact, from a whole literature which is mouldering in old libraries.
