Note 23 — AN APPEAL FROM THE NEW TO THE OLD WHIGS. (continued 3)

It is no small loss to the world, that the whole of this enlightened and philosophic sermon, preached to two hundred thousand national guards assembled at Blackheath (a number probably equal to the sublime and majestic Fédération of the 14th of July, 1790, in the Champ de Mars) is not preserved. A short abstract is, however, to be found in Walsingham. I have added it here for the edification of the modern Whigs, who may possibly except this precious little fragment from their general contempt of ancient learning.

"Ut suâ doctrinâ plures inficeret, ad le Blackheth (ubi ducenta millia hominum communium fuere simul congregata) hujuscemodi sermonem est exorsus.

Continuansque sermonem inceptum, nitebatur per verba proverbii, quod pro themate sumpserat, introducere et probare, ab initio omnes pares creatos a naturâ, servitutem per injustam oppressionem nequam hominum introductam contra Dei voluntatem, quia si Deo placuisset servos creâsse, utique in principio mundi constituisset, quis servus, quisve dominus futurus fuisset. Considerarent igitur jam tempus a Deo datum eis, in quo (deposito servitutis jugo diutius) possent, si vellent, libertate diu concupitâ gaudere. Quapropter monuit ut essent viri cordati, et amore boni patrisfamilias excolentis agrum suum, et extirpantis ac resecantis noxia gramina quæ fruges solent opprimere, et ipsi in præsenti facere festinarent. Primò majores regni dominos occidendo. Deinde juridicos, justiciarios, et juratores patriæ perimendo. Postremò quoscunque scirent in posterum communitati nocivos tollerent de terrâ suâ, sic demum et pacem sibimet parerent et securitatem in futurum. Si sublatis majoribus esset inter eos æqua libertas, eadem nobilitas, par dignitas, similisque potestas."

Here is displayed at once the whole of the grand arcanum pretended to be found out by the National Assembly, for securing future happiness, peace, and tranquillity. There seems, however, to be some doubt whether this venerable protomartyr of philosophy was inclined to carry his own declaration of the rights of men more rigidly into practice than the National Assembly themselves. He was, like them, only preaching licentiousness to the populace to obtain power for himself, if we may believe what is subjoined by the historian.

"Cumque hæc et plura alia deliramenta" (think of this old fool's calling all the wise maxims of the French Academy deliramenta!) "prædicâsset, commune vulgus cum tanto favore prosequitur, ut exclamarent eum archiepiscopum futurum, et regni cancellarium." Whether he would have taken these situations under these names, or would have changed the whole nomenclature of the State and Church, to be understood in the sense of the Revolution, is not so certain. It is probable that he would have changed the names and kept the substance of power.

We find, too, that they had in those days their society for constitutional information, of which the Reverend John Ball was a conspicuous member, sometimes under his own name, sometimes under the feigned name of John Schep. Besides him it consisted (as Knyghton tells us) of persons who went by the real or fictitious names of Jack Mylner, Tom Baker, Jack Straw, Jack Trewman, Jack Carter, and probably of many more. Some of the choicest flowers of the publications charitably written and circulated by them gratis are upon record in Walsingham and Knyghton: and I am inclined to prefer the pithy and sententious brevity of these bulletins of ancient rebellion before the loose and confused prolixity of the modern advertisements of constitutional information. They contain more good morality and less bad politics, they had much more foundation in real oppression, and they have the recommendation of being much better adapted to the capacities of those for whose instruction they were intended. Whatever laudable pains the teachers of the present day appear to take, I cannot compliment them so far as to allow that they have succeeded in writing down to the level of their pupils, the members of the sovereign, with half the ability of Jack Carter and the Reverend John Ball. That my readers may judge for themselves, I shall give them, one or two specimens.

The first is an address from the Reverend John Ball, under his nom de guerre of John Schep. I know not against what particular "guyle in borough" the writer means to caution the people; it may have been only a general cry against "rotten boroughs," which it was thought convenient, then as now, to make the first pretext, and place at the head of the list of grievances.

JOHN SCHEP.

"Iohn Schep sometime seint Mary priest of Yorke, and now of Colchester, greeteth well Iohn Namelesse, and Iohn the Miller, and Iohn Carter, and biddeth them that they beware of guyle in borough, and stand together in Gods name, and biddeth Piers Ploweman goe to his werke, and chastise well Hob the robber, [probably the king,] and take with you Iohn Trewman, and all his fellows, and no moe.

& so biddeth Iohn Trewman & all his fellowes."

The reader has perceived, from the last lines of this curious state-paper, how well the National Assembly has copied its union of the profession of universal peace with the practice of murder and confusion, and the blast of the trumpet of sedition in all nations. He will in the following constitutional paper observe how well, in their enigmatical style, like the Assembly and their abettors, the old philosophers proscribe all hereditary distinction, and bestow it only on virtue and wisdom, according to their estimation of both. Yet these people are supposed never to have heard of "the rights of man"!

JACK MYLNER.

"Jakke Mylner asket help to turne his mylne aright.

Loke thy mylne go a rygt, with the fours sayles, and the post stande in steadfastnesse.

JACK CARTER understood perfectly the doctrine of looking to the end, with an indifference to the means, and the probability of much good arising from great evil.

"Jakke Carter pryes yowe alle that ye make a gode ende of that ye hane begunnen, and doth wele and ay bettur and bettur: for at the even men heryth the day. For if the ende be wele, than is alle wele. Lat Peres the Plowman my brother duelle at home and dygt us corne, and I will go with yowe and helpe that y may to dygte youre mete and youre drynke, that ye none fayle: lokke that Hobbe robbyoure be wele chastysed for lesyng of youre grace: for ye have gret nede to take God with yowe in alle yours dedes. For nowe is tyme to be war."