CONCLUSION.
The inferences to be drawn from the foregoing reasons and facts, admitting both to be just, may be briefly summed up as follows.
No expedients can equalize the temporal lots of men; for without civilization and government, the strong would oppress the weak, and, with them, an inducement to exertion must be left, by bestowing rewards on talents, industry and success. All that the best institutions, then, can achieve, is to remove useless obstacles, and to permit merit to be the artisan of its own fortune, without always degrading demerit to the place it ought naturally to fill.
Every human excellence is merely comparative, there being no good without alloy. It is idle therefore to expect a system that shall exhibit faultlessness, or perfection.
The terms liberty, equality, right and justice, used in a political sense, are merely terms of convention, and of comparative excellence, there being no such thing, in practice, as either of these qualities being carried out purely, according to the abstract notions of theories.
The affairs of life embrace a multitude of interests, and he who reasons on any one of them, without consulting the rest, is a visionary unsuited to control the business of the world.
There is a prevalent disposition in the designing to forget the means in the end, and on the part of the mass to overlook the result in the more immediate agencies. The first is the consequence of cupidity; the last of short-sightedness, and frequently of the passions. Both these faults need be vigilantly watched in a democracy, as the first unsettles principles while it favors artifice, and the last is substituting the transient motives of a day, for the deliberate policy and collected wisdom of ages.
Men are the constant dupes of names, while their happiness and well-being mainly depend on things. The highest proof a community can give of its fitness for self government, is its readiness in distinguishing between the two; for frauds, oppression, flattery and vice, are the offspring of the mistakes.
It is a governing principle of nature, that the agency which can produce most good, when perverted from its proper aim, is most productive of evil. It behoves the well-intentioned, therefore, vigilantly to watch the tendency of even their most highly prized institutions, since that which was established in the interests of the right, may so easily become the agent of the wrong.
The disposition of all power is to abuses, nor does it at all mend the matter that its possessors are a majority. Unrestrained political authority, though it be confided to masses, cannot be trusted without positive limitations, men in bodies being but an aggregation of the passions, weaknesses and interests of men as individuals.
It is as idle to expect what is termed gratitude, in a democracy, as from any other repository of power. Bodies of men, though submitting to human impulses generally, and often sympathetic as well as violent, are seldom generous. In matters that touch the common feeling, they are avaricious of praise, and they usually visit any want of success in a publick man, as a personal wrong. Thus it is that we see a dozen victories forgotten in a single defeat, an irritable vanity in the place of a masculine pride, and a sensitiveness to opinion, instead of a just appreciation of acts.
Under every system it is more especially the office of the prudent and candid to guard against the evils peculiar to that particular system, than to declaim against the abuses of others. Thus, in a democracy, instead of decrying monarchs and aristocrats, who are impotent, it is wiser to look into the sore spots of the only form of government that can do any practical injury, and to apply the necessary remedies, than to be glorifying ourselves at the expense of charity, common sense, and not unfrequently of truth.
Life is made up of positive things, the existence of which it is not only folly, but which it is often unsafe to deny. Nothing is gained by setting up impracticable theories, but alienating opinion from the facts under which we live, all the actual distinctions that are inseparable from the possession of property, learning, breeding, refinement, tastes and principles, existing as well in one form of government, as in another; the only difference between ourselves and other nations, in this particular, lying in the fact that there are no other artificial distinctions than those that are inseparable from the recognised principles and indispensable laws of civilization.
There is less real inequality in the condition of men than outward circumstances would give reason to believe. If refinement brings additional happiness, it also adds point to misery. Fortunately, the high consolations of religion, in which lies the only lasting and true relief from the cares and seeming injustice of the world, are equally attainable, or, if there be a disadvantage connected with this engrossing interest, it is against those whose lots are vulgarly supposed to be the most desirable.