Tracts on Political & Other Subjects, Volume 1T. Cadell & W. Davies, 1796 |
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Page 24
... thought agreeable to any principles of rea- fon , or of justice , that thirty - nine fortieths of the kingdom should be excluded from fo important a privilege ; or that a fortieth part of the people ought to be invested with a right of ...
... thought agreeable to any principles of rea- fon , or of justice , that thirty - nine fortieths of the kingdom should be excluded from fo important a privilege ; or that a fortieth part of the people ought to be invested with a right of ...
Page 90
... upon ftrong and very just grounds . It can with no appearance of reason be defended upon principles of equity and of humanity ; and the practice has been long thought thought no inconfiderable difgrace to this free country . We [ 90 ]
... upon ftrong and very just grounds . It can with no appearance of reason be defended upon principles of equity and of humanity ; and the practice has been long thought thought no inconfiderable difgrace to this free country . We [ 90 ]
Page 91
Joseph Towers. thought no inconfiderable difgrace to this free country . We may , therefore , without any reflection upon Mr. Locke , acknow- ledge it to be inconfiftent with his system , however confonant it may be to that of Dean ...
Joseph Towers. thought no inconfiderable difgrace to this free country . We may , therefore , without any reflection upon Mr. Locke , acknow- ledge it to be inconfiftent with his system , however confonant it may be to that of Dean ...
Page 94
... thought any great objection by men of fenfe , nor give any great offence even to women of sense , that they are ex- cused the trouble of attending in popular po- litical affemblies , and that we have so much regard to the delicacy of ...
... thought any great objection by men of fenfe , nor give any great offence even to women of sense , that they are ex- cused the trouble of attending in popular po- litical affemblies , and that we have so much regard to the delicacy of ...
Page 97
... thought of start- ing any doubt upon the fubject . He might have proposed doubts about the mode , and the form of government , and the princi- ples upon which it should have been con- ftituted ; but he would not have debated for a ...
... thought of start- ing any doubt upon the fubject . He might have proposed doubts about the mode , and the form of government , and the princi- ples upon which it should have been con- ftituted ; but he would not have debated for a ...
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Common terms and phrases
affertion againſt alfo alſo antient becauſe beſt Britiſh cafe cauſe cifed civil government confent confequence confiderable confidered conftitution Dean of Glocefter Dean Tucker defire Diffenters edit England Engliſh eſtabliſhed exerciſe faid fame fays fecurity feems fent fentiments fhall fimilar firſt fociety fome fpeaking fpirit ftate fubject fuch fufficient fuppofed fupported furely fyftem greateſt happineſs Hift himſelf hiſtory houſe houſe of commons Hume Hume's interefts juſt juſtice king kingdom laſt laws leaſt legiſlative leſs liberty Locke Locke's lord mankind meaſures members of parliament ment minifter moſt muſt nation nature neceffary Newington Green notwithſtanding obferves occafion paffage parliament Patriot perfons poffible political preſent preſervation prince principles publiſhed purpoſe Quebec act reaſon refpect reign repreſentation repreſentatives ſays ſeems ſhall Shebbeare ſhould ſome ſpeaks ſtate Strafford ſuch ſuppoſed ſyſtem themſelves theſe thofe thoſe tion tyranny unleſs uſe vernment villenage whofe writer
Popular passages
Page 410 - Or man, or woman. Yet I argue not Against Heaven's hand or will, nor bate a jot Of heart or hope ; but still bear up and steer Right onward.
Page 26 - For when any number of men have, by the consent of every individual, made a community, they have thereby made that community one body, with a power to act as one body, which is only by the will and determination of the majority...
Page 116 - ... being rightfully possessed of great power and riches, exceedingly beyond the greatest part of the sons of Adam, is so far from being an excuse, much less a reason, for rapine and oppression, which the endamaging another without authority is, that it is a great aggravation of it.
Page 124 - The reason why men enter into society is the preservation of their property; and the end why they choose and authorize a legislative is that there may be laws made and rules set as guards and fences to the properties of all the members of the society, to limit the power and moderate the dominion of every part and member of the society...
Page 121 - For it being but the joint power of every member of the society given up to that person or assembly which is legislator, it can be no more than those persons had in a state of Nature before they entered into society, and gave it up to the community.
Page 129 - But if a long train of abuses, prevarications, and artifices, all tending the same way, make the design visible to the people, and they cannot but feel what they lie under, and see whither they are going...
Page 17 - ... reason has left it, may lead, we may be satisfied, when we see the bare name of a town, of which there remains not so much as the ruins, where scarce so much housing as a...
Page 55 - It is true that whatever engagements or promises any one has made for himself, he is under the obligation of them, but cannot by any compact whatsoever bind his children or posterity. For his son, when a man, being altogether as free as the father, any act of the father can no more give away the liberty of the son than it can of anybody else.
Page 410 - This thought might lead me through the world's vain mask Content though blind, had I no better guide.
Page 35 - a liberty for every one to do what he lists, to live as he pleases, and not to be tied by any laws"; but freedom of men under government is to have a standing rule to live by, common to every one of that society and made by the legislative power erected in it, a liberty to follow my own will in all things where the rule prescribes not, and not to be subject to the inconstant, uncertain, unknown, arbitrary will of another man; as freedom of nature is to be under no other restraint but the law of nature.