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that all Kings, as such, are usurpers, and for being Kings, may and ought to be put to death, with their wives, families, and adherents. The commonwealth which acts uniformly upon those principles; and which after abolishing every festival of religion, chooses the most flagrant act of a murderous Regicide treason for a feast of eternal commemoration, and which forces all her people to observe it-this I call Regicide by establishment.

Jacobinism is the revolt of the enterprising talents of a country against it's property. When private men form themselves into associations for the purpose of destroying the pre-existing laws and institutions of their country; when they secure to themselves an army by dividing amongst the people of no property, the estates of the ancient and lawful proprietors; when a state recognizes those acts; when it does not make confiscations for crimes, but makes crimes for confiscations; when it has it's principal strength, and all it's resources in such a violation of property; when it stands chiefly upon such a violation; massacring by judgments, or otherwise, those who make any struggle for their old legal government, and their legal, hereditary, or acquired possessions-I call this Jacobinism by Establishment.

I call it Atheism by Establishment, when any State, as such, shall not acknowledge the existence of God as a moral Governor of the World; when it shall offer to Him no religious or moral worship: when it shall abolish the Christian religion by a regular decree; when it shall persecute with a cold, unrelenting, steady cruelty, by every mode of confiscation, imprisonment, exile, and death, all

the decomposition of society into whatever country they should enter. La Convention Nationale, après avoir entendu le rapport de ses Comités de Finances, de la Guerre, & Diplomatiques réunis, fidèle au principe de souveraineté de peuples qui ne lui permet pas de reconnoître aucune institution qui y porte atteinte,' &c. &c. Decrêt sur le Rapport de Cambon, Dec. 18, 1792, and see the subsequent proclamation.

it's ministers; when it shall generally shut up, or pull down, churches; when the few buildings which remain of this kind shall be opened only for the purpose of making a profane apotheosis of monsters whose vices and crimes have no parallel amongst men, and whom all other men consider as objects of general detestation, and the severest animadversion of law. When, in the place of that religion of social benevolence, and of individual self-denial, in mockery of all religion, they institute impious, blasphemous, indecent theatric rites, in honour of their vitiated, perverted reason, and erect altars to the personification of their own corrupted and bloody Republick; when schools and seminaries are founded at publick expence to poison mankind, from generation to generation, with the horrible maxims of this impiety; when wearied out with incessant martyrdom, and the cries of a people hungering and thirsting for religion, they permit it, only as a tolerated evil-I call this Atheism by Establishment.

When to these establishments of Regicide, of Jacobinism, and of Atheism, you add the correspondent system of manners, no doubt can be left on the mind of a thinking man, concerning their determined hostility to the human race. Manners are of more importance than laws. Upon them, in a great measure, the laws depend. The law touches us but here and there, and now and then. Manners are what vex or sooth, corrupt or purify, exalt or debase, barbarize or refine us, by a constant, steady, uniform, insensible operation, like that of the air we breathe in. They give their whole form and colour to our lives. According to their quality, they aid morals, they supply them, or they totally destroy them. Of this the new French Legislators were aware; therefore, with the same method, and under the same authority, they settled a system of manners, the most licentious, prostitute, and abandoned that ever has

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been known, and at the same time the most coarse, rude, savage, and ferocious. Nothing in the Revolution, no, not to a phrase or a gesture, not to the fashion of a hat or a shoe, was left to accident. All has been the result of design; all has been matter of institution. No mechanical means could be devised in favour of this incredible system of wickedness and vice, that has not been employed. The noblest passions, the love of glory, the love of country, have been debauched into means of it's preservation and it's propagation. All sorts of shews and exhibitions calculated to inflame and vitiate the imagination, and pervert the moral sense, have been contrived. They have sometimes brought forth five or six hundred drunken women, calling at the bar of the Assembly for the blood of their own children, as being royalists or constitutionalists. Sometimes they have got a body of wretches, calling themselves fathers, to demand the murder of their sons; boasting that Rome had but one Brutus, but that they could shew five hundred. There were instances in which they inverted and retaliated the impiety, and produced sons, who called for the execution of their parents. The foundation of their Republick is laid in moral paradoxes. Their patriotism is always prodigy. All those instances to be found in history, whether real or fabulous, of a doubtful publick spirit, at which morality is perplexed, reason is staggered, and from which affrighted nature recoils, are their chosen, and almost sole examples for the instruction of their youth.

The whole drift of their institution is contrary to that of the wise Legislators of all countries, who aimed at improving instincts into morals, and at grafting the virtues on the stock of the natural affections. They, on the contrary, have omitted no pains to eradicate every benevolent and noble propensity in the mind of men. In their culture it is a rule always to graft virtues on vices.

They think

everything unworthy of the name of publick virtue, unless it indicates violence on the private. All their new institutions, (and with them every thing is new,) strike at the root of our social nature. Other Legislators, knowing that marriage is the origin of all relations, and consequently the first element of all duties, have endeavoured, by every art, to make it sacred. The Christian Religion, by confining it to the pairs, and by rendering that relation indissoluble, has, by these two things, done more towards the peace, happiness, settlement, and civilization of the world, than by any other part in this whole scheme of Divine Wisdom. The direct contrary course has been taken in the Synagogue of Antichrist, I mean in that forge and manufactory of all evil, the sect which predominated in the Constituent Assembly of 1789. Those monsters employed the same, or greater industry, to desecrate and degrade that State, which other Legislators have used to render it holy and honourable. By a strange, uncalled-for declaration, they pronounced, that marriage was no better than a common civil contract. It was one of their ordinary tricks, to put their sentiments into the mouths of certain personated characters, which they theatrically exhibited at the bar of what ought to be a serious Assembly. One of these was brought out in the figure of a prostitute, whom they called by the affected name of " a mother without being a wife." This creature they made to call for a repeal of the incapacities, which in civilized States are put upon bastards. The prostitutes of the Assembly gave to this their puppet the sanction of their greater impudence. In consequence of the principles laid down, and the manners authorised, bastards were not long after put on the footing of the issue of lawful unions. Proceeding in the spirit of the first authors of their constitution, succeeding assemblies went the full length of the principle, and gave a licence to divorce at the mere

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pleasure of either party, and at a month's notice. With them the matrimonial connexion is brought into so degraded a state of concubinage, that, I believe, none of the wretches in London, who keep warehouses of infamy, would give out one of their victims to private custody on so short and insolent a tenure. There was indeed a kind of profligate equity in thus giving to women the same licentious power. The reason they assigned was as infamous as the act; declaring that women had been too long under the tyranny of parents and of husbands. It is not necessary to observe upon the horrible consequences of taking one half of the species wholly out of the guardianship and protection of the other.

The practice of divorce, though in some countries permitted, has been discouraged in all. In the East polygamy and divorce are in discredit; and the manners correct the laws. In Rome, whilst Rome was in it's integrity, the few causes allowed for divorce amounted in effect to a prohibition. They were only three. The arbitrary was totally excluded; and accordingly some hundreds of years passed, without a single example of that kind. When manners were corrupted, the laws were relaxed; as the latter always follow the former, when they are not able to regulate them, or to vanquish them. Of this circumstance the Legislators of vice and crime were pleased to take notice, as an inducement to adopt their regulation: holding out an hope, that the permission would as rarely be made use of. They knew the contrary to be true; and they had taken good care, that the laws should be well seconded by the manners. Their law of divorce, like all their laws, had not for it's object the relief of domestick uneasiness, but the total corruption of all morals, the total disconnection of social life.

It is a matter of curiosity to observe the operation of this encouragement to disorder. I have before me the Paris paper, correspondent to the usual register of births, mar