introduced, changes far stronger than the Whigs of the present day would in general approve. There is no reason to think, however, that the reform effected by Cromwell made any great difference in the conduct of the Parliament. Indeed if the House of Commons had, during the reign of Charles the Second, been elected by universal suffrage, or if all the seats had been put up to sale as in the French Parliaments, it would, we suspect, have acted very much as it did. We know how strongly the Parliament of Paris exerted itself in favour of the people on many important occasions; and the reason is evident. Though it did not emanate from the people, its whole consequence depended on the support of the people. From the time of the Revolution the House of Commons has been gradually becoming what it now is, a great council of state, containing many members chosen freely by the people, and many others anxious to acquire the favour of the people; but, on the whole, aristocratical in its temper and interest. It is very far from being an illiberal and stupid oligarchy; but it is equally far from being an express image of the general feeling. It is influenced by the opinion of the people, and influenced powerfully, but slowly and circuitously. Instead of outrunning the public mind, as before the Revolution it frequently did, it now follows with slow steps and at a wide distance. It is therefore necessarily unpopular; and the more so because the good which it produces is much less evident to common perception than the evil which it inflicts. It bears the blame of all the mischief which is done, or supposed to be done, by its authority or by its connivance. It does not get the credit, on the other hand, of having prevented those innumerable abuses which do not exist solely because the House of Commons exists. A large part of the nation is certainly desirous of a reform in the representative system. How large that part may be, and how strong its desires on the subject may be, it is difficult to say. It is only at intervals that the clamour on the subject is loud and vehement. But it seems to us. that, during the remissions, the feeling gathers strength, and that every successive burst is more violent than that which preceded it. The public attention may be for a time diverted to the Catholic claims or the Mercantile code; but it is probable that at no very distant period, perhaps in the lifetime of the present generation, all other questions will merge in that which is, in a certain degree, connected with them all. Already we seem to ourselves to perceive the signs of unquiet times, the vague presentiment of something great and strange which pervades the community, the restless and turbid hopes of those who have everything to gain, the dimly-hinted forebodings of those who have everything to lose. Many indications might be mentioned, in themselves indeed as insignificant as straws; but even the direction of a straw, to borrow the illustration of Bacon, will show from what quarter the storm is setting in. A great statesman might, by judicious and timely reformations, by reconciling the two great branches of the natural aristocracy, the capitalists and the landowners, and by so widening the base of the government as to interest in its defence the whole of the middle class, that brave, honest, and sound-hearted class, which is as anxious for the maintenance of order and the security of property, as it is hostile to corruption and oppression, succeed in averting a struggle to which no rational friend of liberty or of law can look forward without great apprehensions. There are those who will be contented with nothing but demolition; and there are those who shrink from all repair. There are innovators who long for a President and a National Convention; and there are bigots who, while cities larger and richer than the capitals of many great kingdoms are calling out for representatives to watch over their interests, select some hackneyed jobber in boroughs, some peer of the narrowest and smallest mind, as the fittest depositary of a forfeited franchise. Between these extremes there lies a more excellent way. Time is bringing round another crisis analogous to that which occurred in the seventeenth century. We stand in a situation similar to that in which our ancestors stood under the reign of James the First. It will soon again be necessary to reform that we may preserve, to save the fundamental principles of the Constitution by alterations in the subordinate parts. will then be possible, as it was possible two hundred years ago, to protect vested rights, to secure every useful institution, every institution endeared by antiquity and noble associations, and, at the same time, to introduce into the It system improvements harmonizing with the original plan. It remains to be seen whether two hundred years have made us wiser. We know of no great revolution which might not have been prevented by compromise early and graciously made. Firmness is a great virtue in public affairs; but it has its proper sphere. Conspiracies and insurrections in which small minorities are engaged, the outbreakings of popular violence unconnected with any extensive project or any durable principle, are best repressed by vigour and decision. To shrink from them is to make them formidable. But no wise ruler will confound the pervading taint with the slight local irritation. No wise ruler will treat the deeply-seated discontents of a great party, as he treats the fury of a mob which destroys mills and power-looms. The neglect of this distinction has been fatal even to governments strong in the power of the sword. The present time is indeed a time of peace and order. But it is at such a time that fools are most thoughtless and wise men most thoughtful. That the discontents which have agitated the country during the late and the present reign, and which, though not always noisy, are never wholly dormant, will again break forth with aggravated symptoms, is almost as certain as that the tides and seasons will follow their appointed course. But in all movements of the human mind which tend to great revolutions there is a crisis at which moderate concession may amend, conciliate, and preserve. Happy will it be for England if, at that crisis, her interests be confided to men for whom history has not recorded the long series of human crimes and follies in vain. CIVIL DISABILITIES OF THE JEWS (JANUARY, 1831) Statement of the Civil Disabilities and Privations affecting Jews in England. 8vo. London: 1829. THE distinguished member of the House of Commons who, towards the close of the late Parliament, brought forward a proposition for the relief of the Jews, has given notice of his intention to renew it. The force of reason, in the last session, carried the measure through one stage, in spite of the opposition of power. Reason and power are now on the same side; and we have little doubt that they will conjointly achieve a decisive victory. In order to contribute our share to the success of just principles, we propose to pass in review, as rapidly as possible, some of the arguments, or phrases claiming to be arguments, which have been employed to vindicate a system full of absurdity and injustice. The constitution, it is said, is essentially Christian; and, therefore, to admit Jews to office is to destroy the constitution. Nor is the Jew injured by being excluded from political power. For no man has any right to power. A man has a right to his property; a man has a right to be protected from personal injury. These rights the law allows to the Jew; and with these rights it would be atrocious to interfere. But it is a mere matter of favour to admit any man to political power; and no man can justly complain that he is shut out from it. We cannot but admire the ingenuity of this contrivance for shifting the burden of the proof from those to whom it properly belongs, and who would, we suspect, find it rather cumbersome. Surely no Christian can deny that 84 utilitavia every human being has a right to be allowed every gratifica- It is for The strange argument which we are considering would prove too much even for those who advance it. If no man has a right to political power, then neither Jew nor Gentile has such a right. The whole foundation of government is taken away. But if government be taken away, the property and the persons of men are insecure; and it is acknowledged that men have a right to their property and to personal security. If it be right that the property of men should be protected, and if this can only be done by means of government, then it must be right that government should exist. Now there cannot be government unless some person or persons possess political power. Therefore it is right that some person or persons should possess political power. That is to say, some person or persons must have a right to political power. It is because men are not in the habit of considering what the end of government is, that Catholic disabilities and Jewish disabilities have been suffered to exist so long. We hear of essentially Protestant governments and essentially Christian governments, words which mean just as much as essentially Protestant cookery, or essentially Christian horsemanship. Government exists for the purpose of keeping the peace, for the purpose of compelling us to settle our disputes by arbitration instead of settling them by blows, for the purpose of compelling us to supply our wants by industry instead of supplying them by rapine. This is the only operation for which the machinery of government is peculiarly adapted, the only operation which wise governments ever propose to themselves as their chief object. If there is any class of people who are not interested, or who do not think themselves interested, in the security of property and the maintenance of order, that |